'
fc,
» •
COMMENTARIES
ON
THE FOUR LAST BOOKS OF MOSES,
ARRANGED IX THE FORM OF
A HARMONY.
VOL. II.
THE CALVIN TRANSLATION SOCIETY.
INSTITUTED IS MAY M.DCCC.X L1II
FOR
PUBLICATION OF TRANSLATIONS OF THE WORKS OF JOHN CALVIN
ANNUAL SUBSCRIPTION, ONE POUND, PAYABLE IN ADVASCK 05 1ST JANUAKY.
FOLK VOLUMES: CIRCULATED IN TWO HALF-YEARLY
girting anU euitovial £mrtarp, ttobrrt ^ttraint, JF.^.^. Scot.
©fRtf, 9, $ortt)umt>frlanD Strrct, eumburgt).
COMMENTARIES
THE FOUR LAST BOOKS OF MOSES,
ARRANGED
THE FORM OF A HARMONY.
BY JOHN CALVIN.
TRANSLATED FROM THE ORIGINAL LATIN, AND COMPARED WITH THE
FRENCH EDITION ; WITH ANNOTATIONS, ETC.
BY THE REV. CHARLES WILLIAM BINGHAM, SI. A.
RECTOR OF MELCOMCE-HORSEY, DORSET, AND FORMERLY FELLOW OF NEW COLLEGE, OXFORD.
VOLUME SECOND.
EDINBURGH:
PRINTED FOR THE CALVIN TRANSLATION SOCIETY
M.DCCC.LIII.
I MlCRCFi
PRFO
ES
•USTINB, FOR SHARP INSIGHT AND CONCLUSIVE JUDGMENT IN EXPOSITION
OF PLACES oTsCUl'^UKK, WHICH HE ALWAYS MAKF, SO LIQUID AND PKHY.OU,
HATH SCVRCE BEEN EQUALLED THEREIN B* ANY OF ALL THE WRITERS IN THh
CHURCH 0^0"; EXCEPT CALVIN MAY HAVE THAT HONOUR; FOR WHOM (WHEN IT
ONCERS NOT POINTS IN CONTROVERSY) I SEE THE JESUITS THEMSELVE,, THOUGH
THFY DVRE NOT NAME HIM, HAVE A HIGH DEGREE OF REVERENCE.' -!>,'. 1 kmi
[entcrr D at Stationers' ??all.J
« WITH CALVIN, THE THEOLOGICAL EXPOSITION OF THE PENTATEUCH REACHED
ITS HIGHEST POINT, THAT IS, RELATIVELY. HE STANDS STILL HIGHER ABOVE TIIK
WHO FOLLOWED HIM THAN ABOVE HIS PREDECESSORS. IT IS CURIOUS ENC
SUCH A LEADER SHOULD HAVE SUCH FOLLOWERS. IT CAN BE EXPLAINED ONLY O:
THE SUPPOSITION THAT THEY HAVE NEVER READ HIS WORKS, OF WHICH, IN
WE EVERYWHERE FIND EVIDENCE."— Dr. Jlenrjstenlcrg.
EDINBURGH t PRINTED BY T. CONSTAI.LF, PRINTER TO HER MAJESTY.
THE FOUR LAST BOOKS OF MOSES
ARRANGED IX THE FORM OF
A HARMONY, WITH COMMENTARIES.
¬fjer Supplement as to tije Shutting up of tfje
ILepnws.1
DEUTERONOMY, CHAPTER XXIV.
8. Take heed in the plague of
leprosy, that thou observe diligently,
and do according to all that the
priests the Levites shall teach you :
as I commanded them, so ye shall
• observe to do.
9. Remember what the Lord thy
God did unto Miriam by the way,
after that ye were come forth out of
Egypt.
NUMB. v. 1. And the Lord spake
unto Moses, saying,
2. Command the children of Israel,
that they put out of the camp every
leper, and every one that hath an
issue, and whosoever is denied by
the dead:
3. Both male and female shall ye
put out, without the camp shall ye
put them ; that they defile not their
camps, in the midst whereof I dwell.
8. Observa in plaga leprae, ad ob-
servandum diligenter et faciendum
secundum omnia quse docuerint vos
sacerdotes Levitfe : sicuti praecepi
eis. ita observabitis ad faciendum.
9. Recorclare quid fecerit Jeho-
va Deus tuus Mariae in itinere,
quum egressi estis ex ^Egypto.
1. Et loquutus est Jehova ad
Mosen, dicendo :
2. Prsecipe filiis Israel ut ejiciant
e castris omnem leprosum, omnem
seminifluum, et omnem immundum
super anima.
3. Tarn masculum quain foemin-
am cjicietis: extra castra ejicietis
eos, ne contaminent castra sua, quia
ego habito in medio eorum.
LEVITICUS, CHAPTER XIII.
1. And the Lord spake unto Moses 1. Et loquutus est Jehova ad
and Aaron, saying, Mosen et Aharon, dicendo :
2. When a man shall have in the 2. Homo quum fuerit in cute
skin of his flesh a rising, a scab, or carnis ejus tumor, vel scabies, vel
1 Heading added from the Fr. "Autre dependence de forclorre les
lepreux."
fi
CALVIN'S HARMONY OF THE FOUR LEV. xm.
bright spot, and it be in the skin of
liis flesh like the plague of leprosy ;
then he shall be brought unto Aaron
the priest, or unto one of his sons
the priests.
3. And the priest shall look on the
plague in the skin of the flesh : and
•when the hair in the plague is turned
white, and the plague in sight be
deeper than the skin of his flesh, it
is a plague of leprosy : and the priest
shall look on him, and pronounce
him unclean.
4. If the bright spot be white in
the skin of his flesh, and in sight be
not deeper than the skin, and the
hair thereof be not turned white;
then the priest shall shut up him that
hath the plague seven days.
5. And the priest shall look on him
the seventh day : and, behold, if the
plague in his sight be at a stay, and
the plague spread not in the skin ;
then the priest shall shut him up
seven days more.
6. And the priest shall look on
him again the seventh day : and,
behold, if the plague be somewhat
dark, and the plague spread not in
the skin, the priest shall pronounce
him clean ; it is but a scab : and he
shall wash his clothes, and be clean.
7. But if the scab spread much
abroad in the skin, after that he
hath been seen of the priest for his
cleansing, he shall be seen of the
priest again.
8. And if the priest sec that, be
hold, the scabsprcadeth in the skin;
then the priest shall pronounce him
unclean : it is a leprosy.
9. When the plague of leprosy is
in a man, then he shall be brought
unto the priest ;
10. And the priest shall see him :
and, behold, if the rising be white in
the skin, audit have turned the hair
white, and there be quick raw flesh in
the rising,
11. It is an old leprosy in the skin
of his flesh : and the priest shall pro
nounce him unclean, and shall not
shut him up ; for he is unclean.
^ 12. And if a leprosy break out
alba macula, et in cute carnis ejus
fuerit plaga leprse, ducetur ad
Aharon sacerdotem, vel ad unum c
filiis ejus sacerdotibus.
3. Tune videbit sacerdos plagam
in cute carnis : quod si pilus in plaga
versus fuerit in albedinem, et super
ficies plagje profundior fuerit cute
carnis ejus, plaga leprrc est, et post-
quam viderit eum sacerdos judicabit
ilium contaminatum, (fc/,contamina-
bit ilium.)
4. Quod si macula alba fuerit in
cute carnis ejus, et profundior non
fuerit aspectus ejus cute, nee pilus
ejus versus fuerit in albedinem, in-
cludet sacerdos plagam septem die-
bus.
5. Postea videbit eum sacerdos
die septimo : et si plaga fuerit a?qua-
lis coram oculis ejus, nee crevent
plaga in cute, includet eum sacerdos
septem diebus secundo.
G. Tune inspiciet sacerdos ipsum
die septimo iterum, et si subnigra fu
erit plaga, (»W, obscurius contracta,)
nee creverit plaga in cute, tune mun-
dum declarabit (vel, mundabit) eum
sacerdos : scabies est : et lavabit vir
vestimenta sua, et mundus erit.
7. Quod si crescendo creverit sca
bies in cute postquam ostensus fuerit
sacerdoti in purgatione ejus, inspi-
cietur secundo a sacerdote.
8. Ubi autem viderit sacerdos
crescere scabiem in cute, immundum
judicabit eum sacerdos, lepra est.
9. Quoties plaga leprrc fuerit in
homine, adducetur ad sacerdotem :
10. Et aspiciet sacerdos, et si tu
mor albus fuerit in cute, et muta-
verit pilum in albedinem, et alinien-
tum carnis viva; in tumore,
11. Lepra invcterata est in cute
carnis ejus : ideoque contaminabit
eum sacerdos, quia immundus est.
12. Sin germinando germinavcrit
] ST COMMANDMENT. LAST BOOKS QF THE PENTATEUCH.
abroad in the skin, and the leprosy
cover all the skin of him that hath
the plague, from his head even to
his foot, wheresoever the priest
looketh ;
13. Then the priest shall con
sider: and, behold, if the leprosy
have covered all his flesh, he shall
pronounce him clean that hath the
plague ; it is all turned white : he is
clean.
14. But when raw flesh appeareth
in him, he shall be unclean.
15. And the priest shall see the
raw flesh, and pronounce him to be
unclean ; for the raw flesh is un
clean : it is a leprosy.
16. Or if the raw flesh turn again,
and be changed unto white, he shall
come unto the priest ;
17. And the priest shall see him :
and, behold, //the plague be turned
into white ; then the priest shall pro
nounce him clean that hath the
plague: he is clean.
18. The flesh also, in which, even
in the skin thereof, was a bile, and
is healed,
19. And in the place of the bile
there be a white rising, or a bright
spot, white, and somewhat reddish,
and it be shewed to the priest ;
20. And if, when the priest seeth
it, behold, it be in sight lower than
the skin, and the hair thereof be
turned white, the priest shall pro
nounce him unclean : it is a plague
of leprosy broken out of the bile.
21. But if the priest look on it,
and, behold, there be no white hairs
therein, and if it be not lower than
the skin, but be somewhat dark ;
then the priest shall shut him up
seven days.
22. And if it spread much abroad
in the skin, then the priest shall
pronounce him unclean : it is a
plague.
23. But if the bright spot stay in
his place, and spread not, it is a
burning bile: and the priest shall
pronounce him clean.
24. Or if there be any flesh, in the
skin whereof there is a hot burning,
lepra in cute, et operuerit lepra to-
tam cutem plaga?, a capite ejus, et
totum aspectum oculorum sacerdo-
tis:
13. Tune inspiciet sacerdos, et si
operuerit lepra totam carnem ejus,
tune mundam judicabit plagam : ubi
tota versa est in albedinem, mun-
da est, (vel, mundus.)
14. Quo autem die visa fuerit in
eo caro viva, immundus erit.
15. Et ubi viderit sacerdos car
nem vivam, immundum judicabit
ipsum, caro viva immunda est, lepra
est.
16. Vel si reversa fuerit caro
viva, et conversa in albedinem, tune
veniet ad sacerdotem :
17. Et inspiciet sacerdos: et si
versa fuerit plaga in albedinem,
mundam judicabit sacerdos plagam
illam : munda est.
18. Et si fuerit in cute carnis ali-
cujus ulcus, (vel, pustula ardens,) et
illud sanatum fuerit.
19. Et extiterit in loco ulceris
tumor albus, aut macula alba sub-
rufa, ostendetur sacerdoti :
20. Et quum inspexerit sacerdos,
si pilus profundior fuerit cute, et
pilus conversus fuerit in albedinem,
contaminabit eum sacerdos: quia
plaga leprse est ex ulcere germin-
ans.
21. Et si viderit earn sacerdos, et
non fuerit in ea pilus albus. nee
fuerit profundior cute, sed fuerit
subobscura, tune includet eum sacer
dos septem diebus.
22. Si vero crescendo creverit per
cutem, immundum judicabit eum
sacerdos : plaga est.
23. Si vero suo loco constiterit
macula alba, nee creverit, adustio
ulceris est : mundum (vel, mundam)
judicabit eum sacerdos.
24. Quum fuerit caro in cujus
cute erit adustio ignis, et in viva
CALVIN'S HARMONY OF THE FOUR LEV. xin
and the quick flesh that burneth have
a white bright spot, somewhat red
dish, or Avhite ;
25 Then the priest shall look
upon it : and, behold, if the hair in
the bright spot be turned white,
and it be in sight deeper than the
skin, it is a leprosy broken out ot
the burning : wherefore the priest
shall pronounce him unclean ; it is
the plague of leprosy.
26. But if the priest look on it,
and, behold, there be no white hair in
the bright spot, and it be no lower
than the other skin, but be somewhat
dark ; then the priest shall shut him
up seven days.
27. And the priest shall look upon
him the seventh day : and if it be
spread much abroad in the skin, then
the priest shall pronounce him un
clean ; it is the plague of leprosy.
28. And if the bright spot stay m
his place, and spread not in the skin,
but it be somewhat dark; it is a
rising of the burning, and the priest
shall pronounce him clean : for it is
an inflammation of the burning.
29. If a man or woman have a
plague upon the head or the beard ;
30. Then the priest shall see the
plague : and, behold, if it be in sight
deeper than the skin, and there be in
it a yellow thin hair ; then the priest
shall pronounce him unclean : it is
a dry scall, even a leprosy upon the
head or beard.
31. And if the priest look on the
plague of the scall, and, behold, it
be not in sight deeper than the skin,
and that there is no black hair in it ;
then the priest shall shut up him
that hath the plague of the scall
seven days.
32. And in the seventh day the
priest shall look on the plague : and,
behold, i/the scall spread not, and
there be in it no yellow hair, and the
scall be not in sight deeper than the
skin ;
33. He shall be shaven, but the
scall shall he not shave; and the
priest shall shut up him that hath
the scall seven days more.
carne adustionis macula alba subru
fa, vel alba.
25. Inspiciet eum sacerdos : et, si
versus fuerit pilus in albedinem in
macula ilia, et superficies ejus fuerit
profundior cute, lepra est in adus-
tione germinans: ideo immundam
judicabit earn sacerdos, plaga leprce
est.
26. Quod si inspexerit earn sacer
dos, et non fuerit in macula pilus
albus, nee profundior cute, sed fuerit
subnigra, includet eum sacerdos sep-
tem diebus.
2". Postea inspiciet cum sacerdos
die septimo : et si crescendo creverit
in cute, immundam judicabit earn
sacerdos, plaga lepra; est.
28. Quod si in loco suo steterit
macula, nee creverit per cutem, et
eadem fuerit contracta, (vel, sub
nigra,) tumor adustionis est: ideo-
qife mundum judicabit eum sacerdos:
quia ardor exustionis est.
29. Si viro aut mulieri exorta
fuerit plaga in capite, aut in barba.
30. Tune inspiciet sacerdos plag-
am : et si superficies ejus profundior
erit cute, et fuerit in ea pilus flavus
et tenuis, immundum judicabit sa
cerdos : macula nigra est, lepra
capitis aut barbtc est.
31. Si autem inspexerit sacerdos
plagam maculae nigne, et superficies
ejus non fuerit profundior cute, nee
pilus niger in ea, includet sacerdos
plagam maculjc nigra; septem die-
bus.
32. Et quum inspexerit sacerdos
die septima, si non creverit macula
ilia nigra, nee in ea fuerit pilus, et
aspectus macuUe nigra; non fuerit
profundior cute :
33. Tune radetur, sed maculam
nigram non radet, includetque sacer
dos maculam nigram septem diebus
secundo.
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
9
34. And in the seventh day the
priest shall look on the scall : and,
behold, if the scall be not spread in
the skin, nor be in sight deeper than
the skin ; then the priest shall pro
nounce him clean : and he shall wash
his clothes, and be clean.
35. But if the scall spread much
in the skin after his cleansing ;
36. Then the priest shall look on
him : and, behold, if the scall be
spread in the skin, the priest shall
not seek for yellow hair; he is un
clean.
37. But if the scall be in his sight
at a stay, and that there is black
hair grown up therein ; the scall is
healed, he is clean : and the priest
shall pronounce him clean.
38. If a man also or a woman
have in the skin of their flesh bright
spots, even white bright spots ;
39. Then the priest shall look:
and, behold, if the bright spots in
the skin of their flesh be darkish
white ; it is a freckled spot that
groweth in the skin : he is clean.
40. And the man whose hair is
fallen off his head, he is bald ; yet is
he clean.
41. And he that hath his hair
fallen off from the part of his head
toward his face, he is forehead bald :
yet is he clean.
42. And if there be in the bald
head, or bald forehead, a white red
dish sore, it is a leprosy sprung up in
his bald head, or his bald forehead.
43. Then the priest shall look
upon it : and, behold, ifihe rising of
the sore be white reddish in his bald
head, or in his bald forehead, as the
leprosy appeareth in the skin of the
flesh,
44. He is a leprous man, he is un
clean : the priest shall pronounce
hin: utterly unclean ; his plague is in
his head.
45. And the leper in whom the
plague is, his clothes shall be rent,
and his head bare, and he shall put
a covering upon his upper lip, and
shall cry, Unclean, unclean.
34. Postea, inspiciet sacerdos ma-
culam nigram die septima: et, si
non creverit macula nigra in cute,
nee superficies ejus profundior fuerit
cute, mundum judicabit eum sacer
dos : lavabitque vestimenta sua, et
mundus erit.
35. Si autem crescendo creverit
macula per cutem post purifica-
tionem suam,
36. Tune inspiciet earn sacerdos :
et, si creverit macula ilia in cute,
non requiret ad examen sacerdos
pilum flavum : immundus est.
37. Quod si in oculis ejus consti-
terit macula, et pilus niger fuerit in
ea, sanata est macula ilia, mundus
est, et mundum judicabit eum sacer
dos.
38. Quum in cute carnis viri aut
mulieris fuerint macula?, maculae
inquam albse.
39. Inspiciet sacerdos, et, si in
cute carnis eorum fuerint maculae
albae, subnigne, (vel, contractfe,)
macula alba est quod floret in cute,
mundus est.
40. Vir quum depilatum fuerit
caput ejus, calvus est, mundus est.
41. Quod si ex parte faciei sua?
caput habuerit depilatum, recalvas-
ter est, mundus est.
42. Quod si in calvitio ejus aut
parte depilata fuerit plaga alba, sub-
rufa, lepra germinans est in calvitic,
vel parte ejus depilata.
43. Aspiciet ergo eum sacerdos :
et, si tumor plaga? albus, rufus in
calvitio ejus aut parte depilata, sicut
species lepree in cute carnis,
44. Vir leprosus est, immundus
est : contaminando contaminabit
ilium sacerdos : in capite ejus est
plaga ejus.
45. Leprosi autem in quo fuerit
plaga ilia, vestimenta erunt scissa,
et caput ejus nudum, et pilum labri
operiet, et Immundus, immundus
sum clamabit.
10
CALVIN'S HARMONY OF THE FOUR
LKV. XIII.
46. All the days wherein the
plague shall be in him he shall be de
filed ; he is unclean : he shall dwell
alone : without the camp shall his
habitation be.
47. The garment also that the
plague of leprosy is in, whether it be
a woollen garment or a linen gar
ment,
48. Whether it be in the warp or
woof, of linen, or of woollen, whether
in a skin, or in anything made of
skin ;
40. And if the plague be greenish
or reddish in the garment, or in the
skin, either in the warp, or in the
woof, or in any thing of skin ; it is
a plague of leprosy, and shall be
shewed unto the priest.
50. And the priest shall look upon
the plague, and shut up it that hath
the plague seven days.
51. And he shall look on the
plague on the seventh day: if the
plague be spread in the garment,
either in the warp, or in the woof, or
in a skin, or in any work that is made
of skin, the plague ta a fretting
leprosy ; it »'a unclean.
52. He shall therefore burn that
garment, whether warp or woof, in
woollen or in linen, or any thing of
skin, wherein the plague is : for it
is a fretting leprosy ; it shall be
burnt in the fire.
53. And if the priest shall look,
and, behold, the plague be not spread
in the garment, either in the warp,
or in the woof, or in any thing of
skin ;
54. Then the priest shall com
mand that they wash the thing
wherein the plague is, and he shall
shut it up seven days more.
55. And the priest shall look on
the plague, after that it is washed :
and, behold, if the plague have not
changed his colour, and the plague
be not spread, it is unclean ; thou
shalt burn it in the fire : it is fret in
ward, whether it be bare within or
without.
56. And if the priest look, and,
behold, the plague be somewhat dark
46. Cunctis diebus quibus fuerit
plaga in eo, contaminabitur, immun-
dus est : seorsum habitabit : extra
castra mansio ejus erit.
47. Si in veste fuerit plaga lepnc,
in veste lanea, aut in veste linea,
48. Aut in stamine, aut in sub-
tegmine ex lino, aut ex lana, aut in
pelle, aut in quovis opere pelliceo :
49. Et fuerit plaga ilia viridis aut
rufa in veste, aut in stamine, vel in
subtegmine, vel in quovis opere
pelliceo, plaga leprse est, ostendetur
sacjrdoti.
50. Et inspiciet sacerdos plagam,
includetque plagam illam septem
diebus.
51. Postea inspiciet plagam illam
die septimo : si crevent plaga ilia
per vestem, vel per subtegmen, vel
pellem in omni opere pelliceo, lepra
corrodentis plagre est, immunda
est.
52. Comburetque vestem, vel sta
men, vel subtegmen ex lana, vel ex
lino, vel quod vis opus pelliceum in
quo fuerit plaga ilia : quia lepra
corrodens est, igni comburetur.
53. Quod si, ubi inspexerit sacer
dos, ecce non creverit plaga ilia in
veste, vel in stamine, vel in subteg
mine, vel in quovis opere pelliceo.
54. Tune prcecipiet sacerdos, et
lavabunt id in quo est plaga : et re-
cludet illud septem diebus secundo.
55. Inspiciet vero sacerdos, post-
quam lotum fuerit, plagam illam :
et, si non mutaverit plaga ilia colo-
rem suum, nee plaga creverit, im
munda est, igni combures illud : cor-
rosio est in calvitio ejus vel in parte
ejus depilata.
56. Quod si dum inspexerit sacer
dos, ecce, subobscura fuerit plaga
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. i 1
after the washing of it ; then he shall postquam lota fuit, abscindet earn e
rend it out of the garment, or out of veste, vel e pelle, vel e stamine, vel
the skin, or out of the warp, or out e subtegmine.
of the woof.
57. And if it appear still in the 57. Quod si conspecta fuerit ultra
garment, either in the warp, or in in veste, vel in stamine, vel in sub-
the woof, or in any thing of skin, it tegmine, vel in quovis opere pelliceo.
is a spreading plague: thou shalt lepra germinans est, igni combures
burn that wherein the plague is with illud in quo fuerit plaga ilia.
fire.
58. And the garment, either warp 58. Vestis autem, sive stamen,
or woof, or whatsoever thing of skin sive subtegmen, aut quodvis opus
it be, which thou shalt wash, if the pelliceum quod laveris, si recesserit
plague be departed from them, then ab eis plaga, lavabitur secundo, et
it shall be washed the second time, mundum erit.
and shall be clean.
59. This is the law of the plague 59. Hsec est lex leprse vestimenti
of leprosy in a garment of woollen lanei, vel linei, vel staminis, vel sub-
or linen, either in the warp or woof, tegminis, vel cujusvis operis pellicei,
or any thing of skins, to pronounce ad judicandum illud mundum vel
it clean, or to pronounce it unclean, immundum.
DEUT. xxiv. 8. Take heed in the plague of leprosy. I am
aware how greatly interpreters differ from each other, and
how variously they twist whatever Moses has written about
LEPROSY. Some are too eagerly devoted to allegories ; some
think that God, as a prudent Legislator, merely gave a com
mandment of a sanitary nature, in order that a contagious
disease should not spread among the people. This notion,
however, is very poor, and almost unmeaning ; and is briefly
refuted by Moses himself, both where he recounts the history
of Miriam's leprosy, and also where he assigns the cause why
lepers should be put out of the camp, viz., that they might
not defile the camp in which God dwells, whilst he ranks
them with those that have an issue, and that are defiled by
the dead. Wherefore, I have thought it well, previous to
attempting the full elucidation of the matter, to adduce two
passages, by way of preface, from whence the design of God
may more fully appear. When, in this passage from Deut
eronomy, He commands the people to "take heed/' and
" observe diligently" the plague of leprosy, there can be no
question but that He thus ratifies what He had before set
forth at greater length in Leviticus. And, first of all, He
refers the judgment of the matter to the priests, that what
they pronounce should be firm and unalterable; and, secondly,
lie would have the priests, lest they should pronounce rashly,
12 CALVIN'S HARMONY OF THE FOUR NUMB. v.2.
and according to their own wishes, to follow simply what He
prescribed to them, so that they may only be the ministers,
or heralds ; whilst, as to the sovereign authority, lie alone
should be the Judge. He confirms the law which lie im
poses by a special example ; because He had cast out Miriam,
the sister of Moses, for a time, lest her uncleanness during
her leprosy should defile the camp. For the view which
some take, that He exhorts the people lest, through sin,
they should bring upon themselves the same evil as Miriam,
is not to the purpose. But that which I have stated makes
excellent sense, viz., that God's command, whereby lie pro
hibited Miriam from entering the camp, was to have the
force and weight of a perpetual law ; because He thus
ordained what He would always have done.
NUMB. v. 2. Command the children of Israel This pass
age clearly shews that God, in desiring the lepers to be put
out of the camp, was not acting as a physician by any means,
and merely consulting the health of the people: but that by
this external rite and ceremony He exercised them in the
pursuit of purity ; for, by joining with the lepers those who
had an issue,1 and who were defiled by the dead, He instructs
the people simply to keep away from all uncleanness. The
reason, which follows, confirms this, — " that they defile not
their camps, in the midst whereof He dwells/' It is just as
if He had said, that all the habitations of His elect people
were parts of His sanctuary, which it was a shame to defile
with any pollution. For we know what license men give
themselves in corrupting2 the service of God, by mixing, as
the proverb says, sacred things with profane. Thus we sec
that the very worst of men boast themselves to be anything
but the least zealous of His worshippers, and spare not to
lift up polluted hands, although God so sternly repudiates
them. It was, then, profitable that the ancient people should
be reminded by this visible proof, that all those who arc
defiled cannot duly serve God, but that they rather pollute
with their filthiness what is otherwise holy, and thus grossly
abuse religious exercises; and again, that they ought not to be
tolerated in the holy congregation, lest their infection should
1 Seminifluos. — Lat. " Brouiller et abastardir. — Ft:
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. lo
spread to others. Let us now briefly examine Leviticus
xiii.
LEVIT. xiri. 2. When a man shall have in the skin. Since
every eruption was not the leprosy, and did not render a man
unclean, when God appoints the priests to he the judges, He
distinguishes by certain marks a common eruption from the
leprosy ; and then subjoins the difference between the various
kinds of leprosy. For the disease was not always incurable ;
but only when the blood was altogether corrupted, so that the
skin itself had become hardened by its corrosion, or swollen by
its diseased state. This, then, must be observed in the first
place, that the Greek and Latin word lepra, and the Hebrew
nin^, tzaragnath, extend further than to the incurable
disease, which medical men call elephantiasis^ both on ac
count of the hardness of the skin, and also its mottled colour ;
not, however, that there is an entire agreement between the
thickness of the man's skin and that of an elephant, but
because this disease produces insensibility of the skin. This
the Greeks call Vvpa, and if it be not a kind of leprosy, it
is nearly allied to it. Thus we see that there was a distinc
tion between the scab and leprosy; just as now-a-days, if it
were necessary to judge respecting the itch, (which is com
monly called the disease of St. Menanus,2) the marks must
be observed, which distinguish it from leprosy. But, as to
the various kinds of leprosy, I confess that I am not a phy
sician, so as to discuss them accurately, and I purposely
abstain from close inquiry about them, because I am per
suaded that the disease here treated of affected the Israelites
in an extraordinary manner, which we are now unacquainted
with ; for what do we now know of a leprous house ? Indeed
it is probable that, since heathen writers knew that the
Jewish people suffered from this disease, they laid hold of it
as the ground of their falsehood, that all the descendants of
1 Ladrerie. — Fr.
2 St. Mehan.— Fr. C. probably wrote Melanus. St. Mean, or Me-
lanus, was a Welshman, who founded the monastery of Gael, now called
St. Meen's, of which he became abbot, and where he died. At his tomb
wonderful cures were effected, chiefly of cutaneous diseases, especially "itch
and scab, to which a mineral well, which bears the name of the saint, and
in which the patient bathes, seems greatly to contribute," quoth honest
Alban Butler.
14 CALVIN'S HARMONY OF THE FOUR LEv.xm.2.
Abraham were infected with the itch, and were driven away
from Egypt, lest others should catch it from them. That ]
this was an ancient calumny appears from Josephus, botli in
the ninth book of his Antiquities, and in his Treatise
against Apion ; and it is repeated both by C. Tacitus and
Justin. Yet I make no doubt that the Egyptians, a very
proud nation, in order to efface the memory of their own
disgrace, and of the vengeance inflicted upon them by God,
invented this lie, and thus grossly turned against this inno
cent people what had happened to themselves, when they
were smitten with boils and blains. But we shall see here
after, amongst God's curses, that He chastised His people
with the same plagues as He had inflicted on the Egyptians :
" The Lord will smite thee with the botch of Egypt, and
with the cmerods, and with the scab/' &c. (Deut. xxviii.
27.) Whence it may be probably inferred, that God avenged
the crimes of His ancient people with special judgments,
which are now unknown to us ; just as afterwards new
diseases arose, from which those in old times were free. At
any rate, Josephus, by clear and solid arguments, exposes
the absurdity of this accusation, that Moses was driven
from Egypt with a crowd of exiles, lest they should infect
the country with their disease ; because, if they had been
universally affected with this malady, he never would have
imposed such severe laws for separating the lepers from
general society.
God first commands that, whenever a suspicion of leprosy
arose, the man was to present himself to the priest ; if any
symptom of leprosy appeared, He commands him to be shut
up for a period of seven days, until it should appear from
the progress of the disease that it was incurable leprosy.
That God should have appointed the priests to be judges,
and those, too, only of the highest order, is a proof that His
spiritual service was rather regarded than mere bodily health.
If any shall inquire whether leprosy is not a contagious
disease, and whether it be not therefore expedient that all
1 The reference here, I think, ought to be Josephus, Jewish Antiq.,
Book III. ch. xi. § 4. See also, " Against Apion," Book I. § 25, et scq.
Tacitus, Hist. v. 3. Justin, xxxvi. 2.
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 15
who were affected by it should be removed from intercourse
with others, I admit, indeed, that such is the case, but I deny
that this was the main object in view. For, in process of
time, physicians would have been better able to decide by
their art and skill : whereas God enjoined this decision upon
the priests alone, and gave them the rule whereby they were
to judge. Nor did He appoint the Levites indiscriminately,
but only the sons of Aaron, who were the highest order, in
order that the authority of the decision might be greater.
It was, then, by a gross error, or rather impudence, that the
Papal priests (sacrifici) assumed to themselves this jurisdic
tion. It was (they say) the office of the chief priests under
the Law to distinguish between the kinds of leprosy ; and,
therefore, the same right is transferred to the bishops. But
they carry the mockery still further : the official,1 the bishop's
representative, sits as the legitimate judge ; he calls in phy
sicians and surgeons, from whose answers he pronounces
what he confesses he is ignorant of himself. Behold how
cleverly they accommodate a legal rite to our times ! The
mockery, however, is still more disgusting, when in another
sense they extend to the whole tribe of priests what they
have said to belong solely to the bishops ; for, since the sin
under which all labour is a spiritual leprosy, they thence
infer that all are excluded from the congregation of the
faithful until they shall have been purged and received by
absolution, which they hold to be the common office of all
the priests. They afterwards add, that judgment cannot be
pronounced till the cause is heard, and so conclude that con
fession is necessary. But, if they choose to have recourse to
subtleties, reason would rather conduct us to the opposite
conclusion ; for God did not desire the priests to take cog
nizance of a hidden disease, but only after the manifest symp
toms had appeared : hence it will follow, that it is prepos
terous to bring secret sins to judgment, and that wretched
men are dragged to their confession contrary to all law and
justice. But, setting aside all these absurdities, an analogy
must be observed between us and God's ancient people. He
of old forbade the external uncleanness of the flesh to be
1 Monsieur 1'otficial, &c. — Fr.
J6 CALVIN'S HARMONY OF THE FOUR LEV. xin. 29.
tolerated in His people. By Christ's coming, the typical
figure has ceased ; but we are taught that all uncleanness,
whereby the purity of His services is defiled, is not to be
cherished, or borne with amongst us. And surely excom
munication answers to this ceremony ; since by it the Church
is purified, lest corruptions should everywhere assail it, if
wicked and guilty persons occupied a place in it promis
cuously with the good. The command of God that, whilst
the disease was obscure and questionable, the infected per
son should be shut up for seven days, recommends modera
tion to us, lest any, who is still curable, should be condemned
before his time. In fact, this medium is to be observed,
that the judge should not be too remiss and hasty in par
doning, and still that he should temper severity by justice ;
and especially that he should not be too precipitate in his
judgment. What we translate " shall pronounce him clean,
or unclean/' is in Hebrew, " shall clean, or unclean him ;"
thus the dignity of the judgment is more fully established,
as though it had proceeded from God Himself; and assuredly
no medical skill could declare on the seventh day A leprosy
to be incurable, respecting which there was doubt so short a
time before, unless God should in some special manner dis
cover the uncleanness, and guide the eyes of the priests by
His Spirit.
29. If a man or woman. What is here spoken of is not
the baldness which so often occurs in old age ; but that loss
of hair, which is the consequence of leprosy, is distinguished
from any other, the cause of which may be some indisposi
tion, and which yet docs not pollute a man. But, inasmuch
as some kinds of baldness do not so greatly differ at first
sight from leprosy, — such, for instance, as ophiasis and alo
pecia1 — it is therefore necessary to distinguish them.
1 " Ophiasis, (o<p/a<r/,-, 6rr.,) a disease, in which the hair grows thin, and
falls off, leaving the parts smooth and winding like the folds of a serpent."
"Alopecia, («x«w£^«of u.\<u<*nl, a fox, Gr., the fox-evil,) a disease called
the scurf, when the hairs fall from the head by the roots." — Baileys Dic
tionary.
" These regulations will be better understood from the fact, that the
Orientals distinguish two sorts of baldness. The first is that which
begins from the forehead, and the other that which begins from behind.
The Hebrew has a distinct name for each of these. By the Arabian poets
1 ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 1 ,
44. He is a leprous man, he is unclean. In the first part
of the verse he says that the leprous man must be counted
unclean ; but, in the latter part, he commands the priest to
give sentence against this uncleanness, lest it should be
carried into the congregation. On this ground he says, "his
plague is upon his head/' which is as much as to say, that
he is sentenced to just ignominy, for Moses takes it for
granted that God holds up to public infamy whomsoever He
smites with leprosy, and thence reminds them that they
justly and deservedly bear this punishment.
The two following verses contain the form in which the
sentence is executed, viz., that the man should wear a rent in
his garment, which is to be the mark of his disgrace, that he
should walk with his head bare, and with his mouth covered,
(for this I take to be the meaning of the covering of his lip ;)
and besides this, that he is to be the proclaimer of his own
pollution ; finally, that he must dwell without the camp, as
if banished from communication with men. Moses here1
refers to the existing state of the people, as long as they
sojourned in the desert ; for after they began to inhabit the
land, the lepers were driven out of the towns and villages to
dwell by themselves. I know not whether the opinion of
some is a sound one, that they were enjoined to cover the
mouth or lip, lest by the infection of their breath they should
injure others. My own view is rather, that because they
were civilly dead, they also bore the symbol of death in hav
ing the face covered — as their separation deprived them of
the ordinary life of men. Where we translate " shall cry,
Unclean, unclean/' some, taking the verb, N1\ yikra,2 in-
also, the former is distinguished as the « noble baldness,' because it gene
rally proceeded from the wearing of a helmet ; whilst the latter was stig
matized as 'servile baldness.' With this understanding, let us read the
terms 'bald' (Hip, kareach) in verse 40, and « forehead- bald ' (H3J, gib-
beach) in verse 41. (See Michaelis, iii. 285.)"— Illustrated Comment., in
loco.
1 Add. Fr.t "en parlant de 1'oster du camp;" in speaking of puttino-
him out of the camp.
2 *0|T He shall cry, or call out. Had it been passive it would have
been »TJJ\ There is, therefore, no ambiguity as to the voice, except to
such as deny the authority of the points, or read Hebrew without them.
VOL. II. B
18 CALVIN'S HARMONY OF THE FOUR LEv.xiv.58.
definitely, construe it passively, "shall be called;" and I
admit that in many passages it has the same force as if it-
were in the plural number. But, because the repetition of
the word "unclean" is emphatic, it is probable that the word
is not to be taken simply for " to call/' (vocare ;) and, there
fore, I rather incline to the opinion that, by the command of
the Law, they warned all with their own mouth not to
approach them, lest any one should incautiously pollute him
self by touching them ; although their unclcanness was
perhaps proclaimed publicly, so that all might mutually
exhort each other to beware. And Jeremiah seems to allude
to this passage, where, speaking1 of the defilements of the
city, he says that all men cried " Unclean ; fly yc, fly ye."
(Lam. iv. 15.)
58. And the garment. This kind of disease, God, in His
infinite clemency, has willed to be unknown to us. He has
indeed subjected woollen garments and furs to the ravages
of the moth, and vessels of various kinds to rust, and other
corruptions ; in fact, has surrounded the human race with
rottenness, in order that everywhere our eyes should light on
the punishment of sin ; but what the leprosy of garments
may be, is unknown. But its expiation under the Law ad
monished His ancient people that they must carefully beware
of even external uncleanncss, so as to cleanse themselves
"from all filthiness of the flesh and spirit/' It has appeared
to me sufficient to touch upon the sum of the matter, because
it would be almost superfluous labour to insist upon the
words, although I should be unwilling to condemn the dili
gence of those who examine these points also ; but it is not
my purpose to perform the office of the grammarian.
1 Fr., " en parlant ties pollutions de la ville do Jerusalem, il dit que
tous pourront bien crier, ' Souillez, retirez vous, retirez vous ;'" in speak
ing of the pollutions of the city of Jerusalem, he says, that all might well
cry, "Ye polluted, depart ye, depart yc." A. V., "It is unclean, (or
Margin, ye polluted,) depart, depart," &c.
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
19
tfje $urtf$tttg of tfje
LEVITICUS, CHAPTER XIV.
1. And the Lord spake unto
Moses, saying-,
2. This shall be the law of the
leper in the day of his cleansing :
He shall be brought unto the priest.
3. And the priest shall go forth
out of the camp : and the priest
shall look, and, behold, iftlie plague
of leprosy be healed in the leper ;
4. Then shall the priest command
to take for him that is to be cleansed
two birds alive and clean, and cedar-
wood, and scarlet, and hyssop.
5. And the priest shall command
that one of the birds be killed in an
earthen vessel over running water.
6. As for the living bird, he shall
take it, and the cedar-wood, and the
scarlet, and the hyssop, and shall
dip them and the living bird in the
blood of the bird that was killed
over the running Avater :
7. And he shall sprinkle upon
him that is to be cleansed from the
leprosy seven times, and shall pro
nounce him clean, and shall let the
living bird loose into the open field.
8. And he that is to be cleansed
shall wash his clothes, and shave off
all his hair, and wash himself in
water, that he may be clean; and
after that he shall come into the
camp, and shall tarry abroad out of
his tent seven days.
9. But it shall be on the seventh
day, that he shall shave all his hair
off his head, and his beard, and his
eye-brows, even all his hair he shall
shave off: and he shall wash his
clothes, also he shall wash his flesh
in water, and he shall be clean.
10. And on the eighth day he shall
take two he-lambs without blemish,
and one ewe-lamb of the first year
1. Et loquutus est Jehova ad
Mosen, dicendo :
2. IJjoc erit lex leprosi die purga-
tionis SUPC, nempc adducetur ad sa-
cerdotem.
3. Et egredietur sacerdos for.is
extra castra, et inspiciet sacerdos :
et si sanata fuerit lepra a leproso ;
4. Tune praecipiet sacerdos ut tol-
lantur ei qui mundatur duai avcs
vivse, mundse, et lignum cedrinum,
et coccus vermiculi, et hyssopus.
5. Et priecipiet sacerdos ut mac-
tctur avis una super vas fictile super
aquas vivas.
6. Avem vivam toilet, et lignum
cedrinum, et coccum vermiculi, ct
hyssopum : et tinget ilia, et avem
vivam in sanguine avis mactatrc
super aquas vivas.
7. Et sparget super eum qui mun
datur a lepra septem vicibus, mun-
dabitque eum : et emittet avem
vivam in supcrficiem agri.
8. Et lavabit qui emundatur ves-
timenta sua, et radet omnem pilum
suum, lavabitque se aqua, et mundus
erit : postea ingredietur castra, habi-
tabitque extra tabernaculum suum
septem diebus.
9. Die autem septimo radet om
nem pilum suum, caput suum, et
barbam suam, et supercilia oculo-
rum suorum, atque omnem reliquum
pilum suum radet : lavabit quoque
vestimenta sua, postquam laverit
carnem suam aqua, et purificabit
se.
10. Die autem octavo toilet duos
agnos immaculatos, et agnam unam
anniculam immaculatam, et tres
Heading added from Fr., " De !a purgation dcs Icpreux."
20
CALVIN'S HARMONY OF THE FOUR
LEV. XIV.
without blemish, and three tenth-
deals of fine flourybr a meat- offering,
mingled with oil, and one log of oil ;
11. And the priest that maketh
him clean shall present the man that
is to be made clean, and those things,
before the Lord, at the door of the
tabernacle of the congregation.
12. And the priest shall take one
he-lamb, and offer him for a tres
pass-offering, and the log of oil, and
wave them for a wave-offering be
fore the Lord.
13. And he shall slay the lamb in
the place where he shall kill the sin-
offering and the burnt-offering, in
the holy place : for as the sin-offer
ing is the priest's, so is the trespass-
offering ; it is most holy.
14. And the priest shall take some
of the blood of the trespass-offering,
and the priest shall put it upon the
tip of the right ear of him that is to
be cleansed, and upon the thumb of
his right hand, and upon the great
toe of his right foot.
15. And the priest shall take some
of the log of oil, and pour it into the
palm of his own left hand :
10. And the priest shall dip his
right finger in the oil that is in his
left hand, and shall sprinkle of the
oil with his finger seven times before
the Lord.
17. And of the rest of the oil that
is in his hand shall the priest put
upon the tip of the right ear of him
that is to be cleansed, and upon the
thumb of his right hand, and upon
the great toe of his right foot, upon
the blood of the trespass-offering.
18. And the remnant of the oil
that is in the priest's hand he shall
pour upon the head of him that is
to be cleansed : and the priest shall
make an atonement for him before
the Lord.
19. And the priest shall offer the
sin-offering, and make an atonement
for him that is to be cleansed from
his uncleanness; and afterward he
shall kill the burnt- offering.
20. And the priest shall offer the
burnt- offering and the meat-offering
decimas mixtune pro minha mixta
oleo, et sextarium unum olei.
11. Statuetque sacerdos qui mun-
dat virum mundandum, et ilia coram
Jehova ad ostium tabernaculi con-
ventionis.
12. Tolletque sacerdos agnum
unum quern offert in sacrificium pro
delicto, e't sextarium olei, et agitabit
ea agitatione coram Jehova.
13. Mactabitque agnum in loco
in quo mactare solet oblationem pro
peccato, et holocaustum nempc in
loco sanctitatis : quia sicuthostia pro
peccato, ita oblatio pro delicto. est
sacerdotis, sanctitas sanctitatum est.
14. Accipietquc sacerdos de san
guine oblationis pro delicto, et ponet
super tenerum auris mundandi dex-
tne, et super pollicem manus ejus
dextne, et super pollicem pedis ejus
dextri.
15. Accipiet pneterea sacerdos de
sextario olei, et fundet in nianum
suam sinistram.
1C. Tingetque ipse digitum suum
dextrum in oleum quod est in maim
sua sinistra, spargetque de oleo
digito suo septem vicibus coram
Jehova.
17. De residue vero olei quod in
manu sua ponet sacerdos super tene
rum auris mundandi dextne, et super
pollicem manus ejus dextne, et super
pollicem pedis ejus dextri, ultra san-
guinem oblationis pro delicto.
18. Quod autem superest de oleo
quod est in manu ejus, ponet super
caput mundandi : expiabitque cum
sacerdos coram Jehova.
19. Faciet item sacerdos oblatio
nem pro peccato, emundabitque
mundandum ab immunditia sua, et
postea mactabit holocaustum.
20. Et ascendere faciet sacerdos
holocaustum et minham super al-
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
upon the altar : and the priest shall
make an atonement for him, and he
shall be clean.
21. And if he be poor, and cannot
get so much ; then he shall take one
lamb for a trespass-offering to be
waved, to make an atonement for
him, and one tenth-deal of fine flour
mingled with oil for a meat-offering,
and a log of oil ;
22. And two turtle-doves, or two
young pigeons, such as he is able to
get; and the one shall be a sin-
offering, and the other a burnt- offer
ing.
23. And he shall bring them on
the eighth day for his cleansing unto
the priest, unto the door of the taber
nacle of the congregation, before the
Lord.
24. And the priest shall take the
lamb of the trespass-offering, and
the log of oil ; and the priest shall
wave them for a wave-offering be
fore the Lord.
25. And he shall kill the lamb of
the trespass- offering, and the priest
shall take some of the blood of the
trespass-offering, and put it upon the
tip of the right ear of him that is to
be cleansed, and upon the thumb of
his right hand, and upon the great
toe of his right foot.
26. And the priest shall pour of
the oil into the palm of his own left
hand.
27. And the priest shall sprinkle
with his right finger some of the oil
that is in his left hand seven times
before the Lord.
28. And the priest shall put of
the oil that is in his hand upon the
tip of the right ear of him that is to
be cleansed, and upon the thumb of
his right hand, and upon the great
toe of his right foot, upon the place
of the blood of the trespass-offer
ing.
29. And the rest of the oil that is
in the priest's hand he shall put
upon the head of him that is to be
cleansed, to make an atonement for
him before the Lord.
30. And he shall offer the one of
tare : expiabitque eum sacerdos, et
mundus erit.
21. Si autem pauper fuerit, et
manus ejus non possit assequi, turn
accipiet agnum unum in nostiam
pro delicto in elevationem ad expi-
andum ilium, et decimam partem
similfe imam permistam oleo pro
minha, sextariumque olei.
22. Duos pneterea turtures, aut
duos filios columbse, quodcunque
apprehendere poterit manus ejus :
eritque unus in hostiam pro peccato,
et alter pro holocausto.
23. Afferetque ea octavo die puri-
ficationis sure ad sacerdotem, ad os-
tium tabernaculi conventionis coram
Jehova.
24. Suscipietque sacerdos agnum
oblationis pro delicto, et sextarium
olei, atque agitabit ea sacerdos ele
vationem coram Jehova.
25. Mactabitque agnum obla
tionis pro delicto, ac toilet sacerdos
de sanguine oblationis pro delicto,
ponetque super tenerum auris mun-
dandi dextne, et super pollicem
manus ejus dextrae, et super pollicem
pedis ejus dextri.
26. De oleo quoque fundet sacer
dos in manum suam sinistram.
27. Spargetque sacerdos digito
suo dextro de oleo quod est in manu
sua sinistra septem vicibus coram
Jehova.
28. Ponet quoque sacerdos de
oleo quod est in manu sua super
tenerum auris emundandi dextrse, et
super pollicem manus ejus dextree,
et super pollicem pedis ejus dextri,
in loco sanguinis oblationis pro de
licto.
29. Quod aufem superest de oleo
quod est in manu sacerdotis, ponet
super caput emundandi ad emun-
dandum ilium coram Jehova.
30. Faciet item unum de turtnri-
"2'2
CALVIN S HARMONY OF THE FOUR
LEV. XIV.
the turtle-doves, or of the young
pigeons, such as he can get ;
31. Even such as lie is able to get,
the one for a sin-offering, and the
other for a burnt- offering, with the
meat-offering : and the priest shall
make an atonement for him that is
to be cleansed before the Lord.
32. This is the law of him in
whom is the plague of leprosy, whose
hand is not able to get that which
pertaincth to his cleansing.
33. And the Lord spake unto
Moses and unto Aaron, saying,
34. When ye be come into the
land of Canaan, which I give to you
for a possession, and I put the plague
of leprosy in a house of the land of
your possession ;
35. And he that owneth the house
shall come and tell the priest, say
ing, It seemeth to me there is as it
were a plague in the house :
30. Then the priest shall com
mand that they empty the house,
before the priest go into it to sec the
plague, that all that is in the house
be not made unclean ; and after
ward the priest shall go in to see the
house.
37. And he shall look on the
plague : and, behold, if the plague
be in the walls of the house with
hollow strakes, greenish or reddish,
which in sight are lower than the
wall ;
38. Then the priest shall go out
of the house to the door of the
house, and shut up the house seven
days.
39. And the priest shall come
again the seventh day, and shall
look; and, behold, if the plague be
spread in the walls of the house ;
40. Then the priest shall com
mand that they take away the stones
in which the plague is, and they shall
cast them into an unclean place with
out the city.
41. And he shall cause the house
to be scraped within round about,
and they shall pour out the dust that
they scrape off without the city into
an unclean place.
bus, vel ex pullis columbarum, ex
iis qua; apprchenderit maims ejus.
31. Quod inquam apprehenderit
manus ejus, faciet unum pro pcccato,
ct alterum in holocaust urn cum min-
ha, emundabitque sacerdos mundan-
dum coram Jehova.
32. Ita est lex ejus in quo fucrat
plaga lepra%, cujus manus non potcrat
apprehendere mundationem sui.
33. Et loquutus est Jehova ad
Mosen ct Aharon, dicendo :
34. Quum ingressi fueritis terrain
Chanaan, quam ego do vobis in pos-
sessionem, et posuero plagam lepric
in domo terra; possessionis vestnc :
35. Vcniet illc cujus erit domus,
renuntiabitque sacerdoti, dicendo,
Tanquam plaga Icprce visa est mihi
in domo.
36. Tune prtecipiet sacerdos, ct
cxpurgabunt domum antcquam in-
grediatur sacerdos, ut dispiciat pla
gam, ne polluatur quicquam quod sit
in ea domo : et postca ingredietur
sacerdos ad contemplandam do-
mum.
37. Tune considerabit plagam
ipsam : ct siquidem in plaga quoe est
in parietibus domus, fucrint nigre-
dines, flavedines, vel rubcdines : ct
aspectus corum fuerit dcpressior
reliquo pariete :
38. Egredietur sacerdos c domo
ad ostium domus, ct claudet domum
septem diebus.
39. Postea rcvcrtctur sacerdos
die septimo, ct contemplabitur: et
siquidem creverit plaga in parietibus
domus,
40. Tune pnecipiet sacerdos, ct
cruent lapides in quibus fuerit plaga
ilia, projicientque illos extra civita-
tem in locum immundum :
41. Domum autem raderc jubebit
intrinsecus per circuitum, et effun-
dent pulvercm quern abraserint extra
civitatem in locum imimmdum.
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
42. And they shall take other
stones, and put them in the place of
those stones ; and he shall take other
mortar, and shall plaster the house.
43. And if the plague come again,
and break out in the house, after
that he hath taken away the stones,
and after he hath scraped the house,
and after it is plastered;
44. Then the priest shall come
and look, and, behold, if the plague
be spread in the house, it is a fret
ting leprosy in the house ; it is un
clean.
45. And he shall break down the
house, the stones of it, and the tim
ber thereof, and all the mortar of
the house ; and he shall carry them
forth out of the city into an unclean
place.
4G. Moreover, he that goeth into
the house all the while that it is
shut up shall be unclean until the
even.
47. And he that lieth in the house
shall wash his clothes ; and he that
eateth in the house shall wash his
clothes.
48. And if the priest shall come
in, and look upon it, and, behold,
the plague hath not spread in the
house, after the house was plastered;
then the priest shall pronounce the
house clean, because the plague is
healed.
49. And he shall take to cleanse
the house two birds, and cedar-wood,
and scarlet, and hyssop.
50. And he shall kill the one of
the birds in an earthen vessel over
running water.
51. And he shall take the cedar-
wood, and the hyssop, and the scar
let, and the living bird, and dip them
in the blood of the slain bird, and in
the running water, and sprinkle the
house seven times.
52. And he shall cleanse the house
with the blood of the bird, and with
the running water, and with the liv
ing bird, and with the cedar-wood,
and with the hyssop, and with the
scarlet.
42. Et accipient lapides alios quos
reponent loco lapidum illorum, et
lutum aliud capient, et complana-
bunt domum.
43. Quod si reversa fuerit plaga,
et effloreat in ilia domo postquam
erui fecit lapides, et abradi domum,
et posteaquam obducta fuit :
44. Tune ingredietur sacerdos, ct
considerabit : et siquidem creverit
plaga in domo, lepra corrodens est
ipsa in domo, immunda est.
45. Destruetque domum, et lapi
des ejus, et ligna ejus, atque univer-
sum lutum domus, educetque extra
civitatem in locum immimdum.
4G. Qui autem ingrcssus fuerit
domum illam omnibus diebus quibus
jusscrit earn claudi, immundus erit
usque ad vesperam.
47. Et qui dormierit in ea domo,
lavabit vestimenta sua : quique co-
mederit in domo, lavabit vestimenta
sua.
48. Si autem ingrediendo ingrcs
sus fuerit sacerdos : contemplatus-
que viderit 11011 crevisse plagam in
ipsa domo, postquam ipsa obducta
fuit : mundam judicabit sacerdos
domum, quia sanata sit plaga ilia.
49. Toilet itaque ad purfncandam
domum duos passeres, et lignum
cedrinum, et coccum vermiculi, ct
hyssopum.
50. Mactabitque passerem unum
super vas fictile, super aquas vivas.
51. Capietque lignum cedrinum,
et hyssopum, et coccum vermiculi,
et passerem vivum, et tinget ilia in
sanguine passeris mactati, et in aqua
vivente : aspergctque domum sep-
tem vicibus.
52. Purificabitque domum illam
sanguine passeris, et aqua viva, et
passere vivo, lignoque ccdrino, et
hyssopo, et cocco vermiculi.
24 CALVIN'S HARMONY cr THE FOUR LKV.xiv.2.
53. But he shall let go the living 53. Postea dimittet passerem vi-
bird out of the city into the open vum extra civitatem super faciem
fields, and make an atonement for agri, purgabitque domum, et munda
the house : and it shall be clean. erit.
54. This is the law for all manner 54. Ista est lex omnis plagte lepne,
of plague of leprosy, and scall, et maculse nigrce,
55. And for the leprosy of a gar- 55. Et leprse vestis, et domus,
ment, and of a house,
56. And for a rising, and for a 56. Et tumoris, et scabiei, et can-
scab, and for a bright spot ; dentis maculse :
57. To teach when it is unclean, 57. Ad docendum quid agendum,
and when it is clean : this is the law quo die immundus et quo die mun-
of leprosy. dus declarandus est.
2. This shall be the law of the leper. Moses now treats of
the manner in which those who were cured of leprosy were to
be cleansed and restored. Thus far he had shewn whom the
priest was to admit into the holy congregation, and account
to be clean ; he now prescribes the rite of expiation, whereby
the people might learn how greatly God abominates the
uncleanness, which He commands to be purified by a solemn
propitiation ; and also that he who is healed may acknow
ledge that he is rescued from death by God's special bless
ing, and may in future be more diligent in seeking to be
pure. For there were two parts in the sacrifice here de
manded — purification and thanksgiving. But we must ever
keep in view the object which I have stated in the last chap
ter, that the Israelites were instructed by this ceremony to
serve God in chastity and purity, and to keep far away
from those defilements, whereby religion would be profaned.
Since, then, leprosy was a kind of pollution, God was unwill
ing that those who were cured of it should be received into
the holy congregation/ except after the offering of a sacri
fice ; as if the priest reconciled them after excommunication.
It will now be well to discuss the points which are worthy
of consideration. The office of cleansing is imposed on the
priest ; yet he is at the same time forbidden to cleanse any
except those who were already pure and clean. In this, on
the one hand, God claims for Himself the honour of the cure,
lest men should assume it ; and also establishes the dis
cipline which He would have to reign in His Church. To
1 "Rentrassent au rang de ses enfans;" should be restored to the rank
of His children. — Fr.
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 25
make the matter clearer, it belongs to God only to forgive
sins ; what, then, remains to man, except to be the witness
and herald of the grace which He confers ? God's minister
can, therefore, absolve none whom God has not before ab
solved. In sum, absolution is not in the power or will of
man : the minister only sustains an inferior part, to endorse
God's judgment, or rather to proclaim God's sentence.
Hence that remarkable expression of Isaiah, " I, even I, am
he that blotteth out thy transgressions, 0 Israel, and none
but me."1 (Is. xliii. 25.) In which sense, too, God every
where promises by the prophets that the people shall be
clean, when He shall have cleansed them. Meanwhile, how
ever, this does not prevent those who are called to the office
of teaching from purging the uncleanness of the people in a
certain peculiar way. For, since faith alone purifies the
heart, in so far as it receives the testimony which God prof
fers by the mouth of man, the minister who testifies that
we are reconciled to God, is justly reckoned to take away
our pollution. This expiation is still in force, though the
ceremony has long ceased to be in use. But, since the spi
ritual healing, which we receive by faith, proceeds from the
mere grace of God, the ministry of man does not at all de
tract from His glory. Let us, then, remember that these
two things are perfectly consistent with each other, that
God is the sole author of our purity ; and yet that the
method, which He uses for our justification, must not on that
account be neglected. And this is properly referred to dis
cipline, that whosoever has been once cast out of the holy
congregation by public authority, must not be received again
except upon professing penitence and a new life. We must
observe, too, that this jurisdiction was given to the priests
not only on the ground that they represented Christ, but
also in respect to the ministry, which we have in common
with them.
3. And the priest shall c/o forth. This is the examination,
which was more fully treated of in the last chapter, without
which it was not lawful to receive him who had been once
rejected. The priest's command, which is mentioned im-
1 The words in italics seem to be added paraphrastically l>y C.
2(i CALVIN'S HARMONY OF THE FOUR LEV.XIV. 10.
mediately afterwards, I refer to the Levitcs, some one of
whom probably accompanied the priest to prepare the sacri
fice, that thus the priests might only discharge the principal
duty. The sum of the rite respecting the two birds tends
to this, that the cleansing from leprosy was a kind of resur
rection. Two birds were placed before their eyes; the liberty
of one was purchased by the blood of the other ; because the
former was not let go until it had been first dipped in the
blood and the water ; and thus the matter of sprinkling was
prepared for the man's purification. The sevenfold repetition
was intended to impress more deeply on men's memories a
continual meditation on God's grace ; for we know that by
this number perfection is often expressed in Scripture. With
the same object, he who had been cured shaved his hair, and
washed in water. Yet he did not return home on the first
day, but on the eighth. Meantime, on the seventh day
he shaved his beard, and his eyebrows, and all the hair of
his head ; he washed himself and his garments, and then
proceeded to the sacrifice. So difficult is it to accustom men
to a serious acknowledgment of the two points, to hold their
vices in detestation, and worthily to estimate the grace of
God whereby they are delivered.
10. And on the eiyht/i day. As infants on the eighth day
after they were cleansed from the unclcanncss which they
had brought from the womb, were grafted into the Church,
and made members of it ; so now the eighth day is prescribed
for the restoration of those who, in the cure that they have
received, arc as it were born again ; for they are accounted
dead whom the leprosy had banished from the holy congre
gation. A sacrifice is therefore appointed, which may re
new the circumcision that had been in some measure effaced.
Now, the meaning of all the things here mentioned is not
clear to myself, and I would not have my readers too curious
respecting them. Some may be probably accounted for ; the
right car, the thumb of the right hand, and the great toe of
the right foot, were sprinkled with the blood of the offering,
because the leper was restored to the ordinary habits and
customs of life, so as to have freedom of walk and action,
and free conversational intercourse ; for in the ear there is a
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 27
mutual correspondence between speaking and hearing. The
head is anointed, or cleansed with the oil, that nothing im
pure should remain in his whole body.1 God spares the poor
and lowly, and does not compel them to offer the two lambs,
lest they should be burdened beyond their means ; whence
it appears, that sacrifices are not estimated according to their
intrinsic value, but according to the pious feeling which dis
poses each one liberally to offer in proportion to what is
given him.
34. When ye be come into the land. Another sort of
leprosy is here treated of, as to which we may not unreason
ably rejoice that it is now unknown to us. But, as God had
honoured that people with extraordinary privileges, so it was
consistent that their ingratitude should be punished by more
severe penalties, if they defiled the gifts in which they ex
celled. It is not to be wondered at, therefore, that punish
ments were inflicted upon them, which it fills us with surprise
and horror to hear of. It was a sad sight to behold the
leprosy invading the human body ; but there was something
portentous to perceive it affecting their houses also, and
driving out the owners and their families ; for if they wit
tingly and voluntarily remained there, the contagion spread
to themselves and all their furniture. But, since God marked
with public ignominy those whose houses were struck with
leprosy, He commands them to confess their guilt, and not
only when the evil had made much advance, but when any
suspicion of it had begun to exist. It appears, too, from the
Law, that some were but lightly chastised : for, if after the
priest's inspection, in seven days the plague did not increase
on the scraped walls, the possessor returned to his house.
God punished others more severely, and it was necessary
that the building should be utterly destroyed, because the
pollution was incurable. But, although these were tokens
of God's wrath, yet, in expiating the uncleanncss, He exer
cised His people in the study of purity ; for it was just as if
He drove away from approaching His sanctuary those who
1 Addition in French, "mais d'esplucher tout par le menu, je nc 1'oscrois
entrependre, et ne voudrois ;" but I dare not, and would not undertake to
explain the whole in detail.
CALVIN S HARMONY OF THE FOUR
LEV. XV.
came from an unclean house. The sense, then, was that
they should each of them diligently endeavour to keep their
houses pure, and chaste, and free from every stain. But if,
through God's mercy, the plague ceased, a sacrifice of thanks
giving was to be offered, as for the human beings (who had
been healed.) The next chapter, in which general pollu
tions and their purifications are not treated of, but only one
kind of pollution is glanced at, which has reference to fleshly
lust, wrould perhaps be suitably introduced under the Seventh
Commandment ; but it will presently appear from the con
text that it must be brought under this head.
tljr }.) dilutions toijtdj arise from Issues.1
LEVITICUS XV.
1 . And the Lord spake unto Moses
and to Aaron, saying,
2. Speak unto the children of Is
rael, and say unto them, When any
man hath a running issue out of his
flesh, because of his issue he is un
clean.
3. And this shall he his unclean-
ness in his issue : whether his flesh
run with his issue, or his flesh be
stopped from his issue, it is his un-
cleanness.
4. Every bed whereon he lieth
that hath the issue is unclean ; and
every thing whereon he sitteth shall
be unclean.
5. And whosoever toucheth his
bed shall wash his clothes, and bathe
himself in water, and be unclean un
til the even.
6. And he that sitteth on any
thing whereon he sat that hath the
issue shall wash his clothes, and bathe
himself in water, and be unclean
until the even.
7. And he that toucheth the flesh
of him that hath the issue shall wash
his clothes, and bathe himself in
water, and be unclean until the even.
1. Loquutus est autem Jehova ad
Mosen et Aharon, dicendo,
2. Loquimini ad filios Israel, et
dicite eis, Unusquisque quum semen
ejus defluet de carne sua, immundus
est.
3. Iltec vero erit immunditia ejus
in semine ipsius, si emittat caro ejus
semen suuni, vel clauserit carnem
suam semine suo, immunditia ejus
est.
4. Omne stratum in quo jacuerit
qui patitur fluxum seminis. immun-
clum erit : et onme id super quo se-
derit, immundum erit.
5. Quicunque item tetigerit lec-
tum ejus, lavabit vestimenta sua,
posteaquam laverit sese aqua : erit-
que immundus usque ad vcsperam.
6. Et qui sederit super aliquid
super quo sederit seminifluus, lava-
bit vestimenta sua, posteaquam lav
erit se aqua : eritque immundus
usque ad vesperam.
7. Qui vero tetigerit carnem se-
miniflui, lavabit vestimenta sua,
posteaquam laverit sese aqua : erit
que immundus usque ad vesperam.
Heading added from Fr.} " Des pollutions qui adviennent par flux."
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
8. And if he that hath the issue
spit upon him that is clean ; then he
shall wash his clothes, and bathe
himself in water, and be unclean
until the even.
9. And what saddle soever he rid-
eth upon that hath the issue shall be
unclean.
10. And whosoever toucheth any
thing that was under him shall be
unclean until the even : and he that
beareth any of those things shall
wash his clothes, and bathe himself
in water, and be unclean until the
even.
11. And whomsoever he toucheth
that hath the issue, and hath not
rinsed his hands in water, he shall
wash his clothes, and bathe himself in
water, and be unclean until the even.
12. And the vessel of earth that
he toucheth which hath the issue
shall be broken : and every vessel
of wood shall be rinsed in water.
13. And when he that hath an
issue is cleansed of his issue, then he
shall number to himself seven days
for his cleansing, and wash his
clothes, and bathe his flesh in run
ning water, and shall be clean.
14. And on the eighth day he
shall take to him two turtle doves,
or two young pigeons, and come
before the LORD unto the door of
the tabernacle of the congregation,
and give them unto the priest.
15. And the priest shall offer
them, the one for a sin-offering, and
the other for a burnt-offering : and
the priest shall make an atonement
for him before the LORD for his issue.
16. And if any man's seed of co
pulation go out from him, then he
shall wash all his flesh in water, and
be unclean until the even.
17. And every garment, and every
skin, whereon is the seed of copula
tion, shall be washed with water,
and be unclean until the even.
18. The woman also with whom
man shall lie with seed of copu
lation, they shall both bathe them
selves in water, and be unclean until
the even.
8. Etsi despueritseminifluus super
mundum, lavabit vestimenta sua
posteaquam laverit se aqua : eritque
immundus usque ad vesperam.
9. Et omne sagma super quo
equitaverit seminifluus, immundum
erit.
10. Atque omnis qui tetigerit
omne quicquid fuerit subter eum,
immundus erit usque ad vesperam
et qui portaverit ea, lavabit vesti
menta sua, posteaquam laverit sese
aqua : eritque immundus usque ad
vesperam.
11. Omnis autem quern tetigerit
seminifluus, et manus suas non ab-
luerit aqua, lavabit vestimenta sua :
posteaquam laverit sese aqua : erit
que immundus usque ad vesperam.
12. Et vas fictile quod tetigerit
seminifluus, confringetur : omne au
tem vas ligneum lavabitur aqua.
13. Quum autem mundatus fue
rit seminittuus a fluxusuo, numerabit
sibi septem dies ab emundatione
sua, lavabitque vestimenta sua,
posteaquam laverit quoque carnem
suam aqua viva : et mundus erit.
14. Die vero octava capiet sibi
duos turtures, aut duos pullos co-
lumbinos, venietque coram Jehova
ad ostium tabernaculi conventionis,
et tradet eos sacerdoti.
15. Quos sacrificabit sacerdos,
unum pro peccato, et alterum in
holocaustum : et emundabit ilium
sacerdos coram Jehova a fluxu ip-
sius.
16. Quum autem ex aliquo egres-
sa fuerit effusio seminis, lavabit
aqua totam carnem suam : immun-
dusque erit usque ad vesperam.
17. Et omnis vestis, omnisque
pellis super quam fuerit aliquid de
effusione seminis, lavabitur aqua et
immunda erit usque ad vesperam.
18. Mulier quoque cum quo dor-
mierit vir patiens effusionem semi
nis, lavabitur aqua et immunda erit
usque ad vesperam.
30
CALVIN S HARMONY OF THE FOUR
LEV. XV.
19. And if a woman have an
issue, and her issue in her flesh be
blood, she shall he put apart seven
days, and whosoever toueheth her
shall be unclean until the even.
20. And every thing that she lieth
upon in her separation shall be un
clean : every thing also that she sit-
teth upon shall be unclean.
21. And whosoever toueheth her
bed shall wash his clothes, and bathe
himself in water, and be unclean
until the even.
22. And whosoever toueheth any
thing that she sat upon shall wash
his clothes, and bathe himself in
water, and be unclean until the
even.
2iJ. And if it be on her bed, or on
any thing whereon she sitteth, when
he toueheth it, he shall be unclean
until the even.
24. And if any man lie with her
at all, and her flowers be upon him,
lie shall be unclean seven days ; and
all the bed whereon he lieth shall
be unclean.
25. And if a woman have an issue
of her blood many days out of the
time of her separation, or if it run
beyond the time of her separation ;
all the days of the issue of her un-
cleanness shall be as the days of her
separation : she shall be unclean.
20. Every bed whereon she lieth
all the days of her issue shall be
unto her as the bed of her separa
tion ; and whatsoever she sitteth
upon shall be unclean, as the un-
cleanness of her separation.
27. And whosoever toueheth those
things shall be unclean, and shall
wash his clothes, and bathe himself
in water, and be unclean until the
even.
28. But if she be cleansed of her
issue, then she shall number to her
self seven days, and after that she
shall be clean.
29. And on the eighth day she
shall take unto her two turtles, or
two young pigeons, and bring them
19. Mulier autem quum fuerit
flucns sanguine, et erit fluxus ejus
per carnem ejus, septem diebus erit
in separatione sua : et omnis qui
tetigerit earn, immundus erit usque
ad vesperam.
20. Et omne super quo jacuerit
separatione sua, immundum erit :
omne quoquc super quo sederit. im
mundum erit.
21. Omnis pneterea qui tetigerit
lectum ejus, lavabit vestimenta sua,
et lavabit sese aqua : immundusque
crit usque ad vesperam.
22. Omnis etiam qui tetigerit
quamcunque sedem super quam se
derit, lavabit vestimenta sua, pos-
teaquam laverit sese aqua : immun
dusque erit usque ad vesperam.
23. Quod si instrumentum ali-
quod fuerit super stratum ipsum,
vel super sellam super quam sede
rit : quum tetigerit illud aliquis, im
mundus erit usque ad vesperam.
24. Quod si dormicndo dormierit
quis cum ea, et fuerit immunditia
ejus super eum, immundus crit sep
tem diebus : et omne stratum super
quo dormierit, immundum erit.
25. Mulier autem, quum fluet
fluxum sanguinis ultra menses suos :
cunctis diebus Huxus immunditiae
suai erit sicut diebus menstrui sui,
immunda est.
20. Omne stratum in quo dormi
erit cunctis diebus fluxus sui, sicut
stratum menstrui sui erit, et omnis
sedes super qua sederit, immunda
erit secundum immunditiam men
strui sui.
27. Quicunque tetigerit earn im
mundus erit, lavabitque vestimenta
sua, et lavabit se aqua, immundus
que erit usque ad vesperam.
28. Quod si mundata fuerit a
fluxu suo, tune numerabit sibi sep
tem dies, et postea mundabitur.
29. I^ie autem octava toilet sibi
duos turtures, aut duos pullos co-
lumbinos : aflerctque illos ad sacer-
JST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 31
unto the priest, to the door of the dotem ad ostium tabernaculi con-
tabernacle of the congregation. ventionis.
30. And the priest shall offer the 30. Et faciet sacerdos unum in
one/or a sin-offering, and the other hostiam pro peccato, et alterum in
for a burnt-ottering ; and the priest holocaustuni : emundabitque illam
'shall make an atonement for her sacerdos corara Jchova a fluxu im-
before the Lord for the issue of her munditiso suse.
uncleanness.
31. Thus shall ye separate the 31. Separabitque filios Israel ab
children of Israel from their un- ininmnditiis suis, ne moriantur prop-
cleanness ; that they die not in their ter immunditias suas, dnm pollue-
uncleanness, when they defile my rint tabernaculum, quod estinmedio
tabernacle that is among them. eorum.
32. This is the law of him that 32. Ista est lex patientis fluxum
hath an issue, and of him whose seminis, et ejus ex quo egreditur
seed goeth from him, and is defiled cifusio seminis, ut sit immundus
therewith ; propter illam.
33. And of her that is sick of her 33. Et scgrotantis in fluxu suo, et
flowers, and of him that hath an is- ejus qui profundit fluxum suum, sive
sue, of the man, and of the woman, sit masculus, sive foemina, et viri
and of him that lieth with her that qui dormicrit cum immunda.
is unclean.
2. When any man hath a running issue. He here alludes
to other species of contamination, for which a solemn puri
fication is required. And, first, he teaches that men are de
filed by the flow of the seminal fluid, which occurs in two
ways, either when it involuntarily bursts out in sleep, or
when it escapes gradually in the disease, which the Greeks
call yovdppoia. This Supplement might, as I have said, be
appended to the Seventh Commandment, because everv1 in
disposition arising from lust appears here to be condemned ;
but, if we look more closely, we shall perceive that it is a
general law for the cultivation of purity, and which must
not2 be confined to chastity alone. For this flux, arising
from disease and debility, unless it be contracted from im
moderate venery, has nothing in common with venereal lust.
Besides, what is immediately after added concerning the
menstruation of women, is connected with other forms of un
cleanness and defilement. The sum then is, that the
seminal-flux is reckoned among the pollutions which pre
vented the Israelites from entering the tabernacle, and from
the external service of God ; and thence the rule must
always be borne in mind, that whatever proceeds from an
" Toute intemperance de la chair et lubricite, qu'on appelle." Fr.
The negative is here added from the Fr.
32 CALVIN'S HARMONY OF THE FOUR LEv.xv.2.
\
unclean man is corrupt, and that no one can duly offer either
himself, or what he possesses, to God, except he who is pure
and perfect in soul and body. Thus Paul explains the end
and object of this ceremony, when he exhorts believers that,
being received as God's peculiar people, they should cleanse
themselves " from all filthiness of the flesh and spirit."
(2 Cor. vii. 1.)
But Moses further declares, that uncleanness is contracted,
not only when the seed is emitted, but when it is retained ;
and that not only is the man himself rendered unclean, but
whatever he may have touched — his bed, his seat, his saddle,
his clothes ; and that the contagion extends to others also,
if any should have lain on the same bed, or ridden on the
same saddle. Thus did God desire to impress them with
horror, that they might be more accustomed to fly from all
impurity. Nor would the crime have been detestable in
itself, had not spiritual purity been set forth under this ex
ternal exercise and symbol. Thus, too, in Psalm xxiv. 3, 4,
the truth of this figure is described: "Who shall ascend
into the hill of the Lord ? or who shall stand in His holy
place ? He that hath clean hands, and a pure heart."
Therefore he who was conscious of no sin in the seminal-flux,
still must be reminded by this sign of the corruption of his
nature ; and at the same time be an example to others, that
all should diligently take heed to themselves, because corrup
tion cleaves to the whole human race. In the ablution the
remedy of the evil was proposed, since the mark of igno
miny induced them to repentance. It is expedient that
whosoever is infected with any stain should be brought to
shame, so as to be displeased with himself; but the acknow
ledgment of the evil would produce despair, unless the hope
of pardon were associated with it. Therefore, those to whom
purification was necessary, are always sent to water ; and,
whenever water is mentioned, the passage in St. John should
be brought to mind, that Christ came " by water and
blood/' to purge and expiate all uncleanness. (1 John v. 6.)
Besides the water, a sacrifice of turtle doves, or two young
pigeons is added ; and this has reference to the same thing ;
viz., that purification for the unclean must be sought for
] ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 33
elsewhere, which we have at length obtained by the sacrifice
of Christ.
19. And if a woman have an issue. Women are now
spoken of who suffer under a twofold issue of blood ; for with
almost all it occurs every month, (whence it is called menses,
or menstruation,') and some labour under a constant hemor
rhage. He declares both to be unclean ; and, after menstrua
tion, a certain period of separation is appointed, during
which the law prohibited their cohabitation with men ; but,
if the blood flowed beyond the usual time, the time of puri
fication is postponed until it ceased. Whence it appears,
that in every shameful thing the Jews were reminded of
their uncleanness, that thus they might be accustomed to
modesty and seek after purity. And this still more clearly
appears at the end of the chapter, where it is said, (v. 31,)
" Thus shall ye separate the children of Israel from their
uncleanness ; that they die not — when they defile my taber
nacle/' God, I say, briefly sets forth His intention that He
would drive away all profanation far from His people ;
because he desires sincerity to prevail amongst his wor
shippers, and cannot bear his tabernacle to be polluted by
any stain.
otf)*r liefecte tojidj mlu&e t&m from
DEUTERONOMY, CHAPTER XXIII.
1. He that is wounded in the 1. Non ingredietur qui contu-
stones, or hath his privy member cut sione fractos ant abscisses habet
off, shall not enter into the congre- testiculos, in congregationem Jeho-
gation of the Lord. vse.
2. A bastard shall not enter into 2. Non ingredietur spurius con-
the congregation of the Lord ; even gregationem Jehovse : etiam gene-
to his tenth generation shall he not ratione decima non ingredietur con-
enter into the congregation of the gregationem Jehovse.
Lord.
1. He that is wounded. What is here delivered respecting
1 Heading added from Fr., " D'autres vices qui excluent les hommes du
Tabernacle."
VOL. II. C
34 CALVIN'S HARMONY or THE FOUR DEUT.XXIII. 1.
those who are mutilated, and who are bastards, has a similar
object ; lest the Church of God should be contaminated by
foul stains, and thus religion should lose its honour. Moses
rejects from the congregation of the faithful two sorts of men,
viz., eunuchs and bastards. But, before we treat of the
subject itself, the definition of the words is to be considered.
The first question is, what it is to enter into the congregation ;
the second, what it is to be wounded in the stones; the
third, who arc the tZD^TDD, mamzerim, which we have
translated bastards, (spurios). Many understand that both
are rejected from the Church, lest they should undertake
any public office in it ; others, lest they should many wives
of the seed of Abraham ; because it would not be fair that
women should be thrown away upon bastards, (Lat., mam-
zeris ;) and it would be absurd that those who were created
to multiply God's people, should marry impotent persons,
(effaeminatis.) But both these opinions appear to me to be
tame. For what is afterwards added respecting certain
foreign nations cannot be so taken, that ao government or
dignity should be entrusted to them ; besides, by " the con
gregation of the Lord/' the purity and holiness of religion
is sufficiently expressed. I do not doubt, then, but that
Moses prohibits those who are defiled by these two stains
from communicating in the sacrifices. For although they
were circumcised as well as the rest of the chosen people,
still God would have them bear this mark of their disgrace,
that they might be an example to others, and that the people
might be more diligent in preserving themselves from all
pollution. This, then, is to be concluded, that the privilege
which was peculiar to the legitimate Israelites, was to be
denied them of being participators and associates1 in the
sacrifices. As to the wounded testicles, the Jews dispute
more curiously, in my opinion, than the subject warrants,
and after all miss the right meaning. For God intended
nothing else than to exclude from the congregation of His
people, wherever holy assemblies were held, those who were
mutilated or defective in the genital organs; although
* " Et d'entrer an parvis pour faire service solennel a Dieu ;" and to
enter into the court to perform solemn service to God. — Fr.
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 35
by synecdoche, He comprehends more than are specified.
Finally, by condemning this external bodily defect, He com
mends the excellency of His people, that they may remember
themselves to be His chosen property, not that they should
pride themselves upon it,1 but that the holiness of their life
may correspond with such high nobility.
2. A bastard shall not enter. All agree that by the word
*1T££, mamzer, a bastard is signified, who is born of an un
certain father ; but they take it in different ways. For some
extend it to all bastards who spring from fornication, whilst
others imagine that it refers to those only whose origin is
doubtful, and who are called vulgb geniti ; viz , whose mothers,
in their base and common prostitution of themselves, have
brought it about by their gross licentiousness, that their
children should be born from this monstrous medley, as it
were. This second opinion I approve of most. But, by this
symbol God would admonish the seed of Abraham how ex
alted was its dignity, as being separate from the polluted
heathen. Meanwhile, He would not altogether exclude these
unhappy persons from the hope of salvation, although, by
no fault of their own, they were unable to give the name of
their father ; but He only humbled them by a temporal pun
ishment, and desired that their example should be profitable
to others.
¬fjer Supplement as to tije general ^urtfteatton
<rf ttje
NUMBERS, CHAPTER XIX.
1. And the Lord spake unto 1. Loquutus est insuper Jehova
Moses and unto Aaron, saying, ad Mosen et Aharon, dicendo :
2. This is the ordinance of the law 2. Hoc est statutum Legis quod
which the Lord hath commanded, pnecepit Jehova, dicendo, Alloquere
saying, Speak unto the children of h'lios Israel, ut afterant ad te vaccam
Israel, that they bring thee a red rufam perfectam, in qua non sit
heifer without spot, wherein is no macula, super quam non ascenderit
blemish, and upon which never came jugum.
yoke:
1 «* Mais afin de se maintenir en sa grace par sainctete de vie ;" but
that they might keep themselves in His favour by holiness of life. — Fr.
2 Added from Fr., " Autre dependence de la purgation generale du
peuple."
CALVIN'S HARMONY OF THE FOUR
NIMH. XIX.
3. And ye shall give her unto
Eleazar the priest, that he may bring
her forth without the camp, and one
shall slay her before his face.
4. And Eleazar the priest shall
take of her blood with his finger, and
sprinkle of her blood directly before
the tabernacle of the congregation
seven times.
5. And one shall burn the heifer
in his sight ; her skin, and her flesh,
and her blood, with her dung, shall
he burn.
6. And the priest shall take cedar-
wood, and hyssop, and scarlet, and
cast it into the midst of the burning
of the heifer. ~
7. Then the priest shall wash his
clothes, and he shall bathe his flesh
in water, and afterward he shall
come into the camp, and the priest
shall be unclean until the even.
8. And he that burneth her shall
wash his clothes in water, and bathe
his flesh in water, and shall be un
clean until the even.
9. And a man that is clean shall
gather up the ashes of the heifer,
and lay them up without the camp
in a clean place ; and it shall be
kept for the congregation of the chil
dren of Israel for a water of separa
tion : it is a purification for sin.
10. And he that gathereth the
ashes of the heifer shall wash his
clothes, and be unclean until the
even: and it shall be unto the chil
dren of Israel, and unto the stranger
that sojournetli among them, for a
statute for ever.
11. He that toucheth the dead
body of any man shall be unclean
seven days.
12. He shall purify himself with
it on the third day, and on the
seventh day he shall be clean : but
if he purify not himself the third day,
then the seventh day he shall not be
clean.
13. Whosoever toucheth the dead
body of any man that is dead, and
purifieth not himself, defileth the
tabernacle of the Lord; and that
soul shall be cut off from Israel : be-
3. Et dabitis cam Eleazar sacer-
doti, qui educet earn extra castra, et
mactandam curabit ante se.
4. Capietque Eleazar sacerdos de
sanguine ejus digito suo, et sparget
e regione faciei tabernaculi conven-
tionis de sanguine ejus septem vici-
bus.
5. Postea comburendam curabit
vaccam in oculis suis : pell em ejus,
et carnem ejus, et sanguinem ejus
una cum fimo ejus comburet.
«. Tune accipiet sacerdos lignum
cedrinum, et hyssopum, et coccum
vermiculi, projicietque in medium
combustionis vaccre.
7. Et lavabit vestes suas sacerdos,
lavabit quoque camera suam aqua,
et postea ingredietur castra, immun-
d usque erit sacerdos usque ad ves-
peram.
8. Ille quoque qui combusserit
earn, lavabit vestimenta sua aqua,
lavabit et carnem suam aqua, im-
mundusque erit usque ad vesperam.
9. Colliget autem vir niundus
cinerem illius vaccre, et ponet ilium
extra castra in loco mundo : eritque
congregationi filiorum Israel in cus-
todiam in aquam separations : nam
expiatio est.
10. Et lavabit qui collegerit cine
rem vaccae vestimenta sua, immun-
d usque erit usque ad vesperam : et
erit filiis Israel et peregrino qui pere-
grinatur in medio eorum, in statu-
tum perpetuum.
11. Qui tetigerit cadaver omnis
animsB hominis, immundus erit sep
tem diebus.
12. Ipse purificabitur eo die ter-
tia, et die septima mundus erit:
quod si non purificatus fuerit die
tertia, die septima non erit mun
dus..
13. Quicunque tetigerit mortuum,
animam hominis qui mortuus fuerit,
et non fuerit purificatus, tabernacu-
lum Jehovre polluit : et excidetur
anima ilia ex Israel : quia aqua sepa-
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
37
cause the water of separation was
not sprinkled upon him, he shall be
unclean ; his uncleanness is yet upon ejus erit in ipso.
him.
14. This is the law, when a man
dieth in a tent : All that come into
the tent, and all that is in the tent,
shall be unclean seven days.
rationis non fuit aspersa super eum,
immundus erit, adhuc immunditia
15. And every open vessel, which
hath no covering bound upon it, is
unclean.
16. And whosoever toucheth one
that is slain with a sword in the open
fields, or a dead body, or a bone of
a man, or a grave, shall be unclean
seven days.
17. And for an unclean person
they shall take of the ashes of the
burnt heifer of purification for sin,
and running water shall be put
thereto in a vessel ;
18. And a clean person shall take
hyssop, and dip it in the water, and
sprinkle it upon the tent, and upon
all the vessels, and upon the persons
that were there, and upon him that
touched a bone, or one slain, or one
dead, or a grave :
19. And the clean person shall
sprinkle upon the unclean on the
third day, and on the seventh day ;
and on the seventh day he shall
purify himself, and wash his clothes,
and bathe himself in water, and shall
be clean at even.
20. But the man that shall be
unclean, and shall not purify himself,
that soul shall be cut off from among
the congregation, because he hath
defiled the sanctuary of the Lord : the
water of separation hath not been
sprinkled upon him ; he is unclean.
21. And it shall be a perpetual
statute unto them, that he that
sprinkleth the water of separation
shall wash his clothes ; and he that
toucheth the water of separation
shall be unclean until even.
22. And whatsoever the unclean
person toucheth shall be unclean ;
and the soul that toucheth it shall
be unclean until even.
14. Hsec est lex, Quum quis mor-
tuus fuerit in tabernaculo, quicun-
que ingressus fuerit tabernaculum,
et quicquid fuerit tabernaculo, im-
mundum erit septem diebus.
15. Omne item vas apertum super
quo non fuerit operculum adjectum,
immundum est.
16. Quicunque prrcterea tetigerit
in superficie agri occisum gladio, aut
mortuum, aut os hominis, aut sepul-
chrum, immundus erit septem die-
bus.
17. Tollentque pro immundo de
pulvere combustionis oblationis pro
peccato, et ponent super eum aquam
vivam in vase.
18. Capiet item hyssopum, et
intinget in aquam vir mundus, et
sparget super tabernaculum, et super
omnem supellectilem, et super ani-
mas quae fuerint ibi, ac super eum
qui tetigit os illud, vel occisum, vel
mortuum, vel scpulchrum.
19. Asperget, inquam, mundus
super immundum die tertia, et die
septima, et mundabit eum die sep-
tima : postea lavabit vestimenta
sua: lavabit quoque sese aqua, et
mundus erit in vespera.
20. Vir autem qui immundus
fuerit, et non purificaverit se, exci-
detur anima ilia e medio congre-
gationis, quia sanctuarium Jehova3
polluit : aqua separations non est
aspersa super eum, immundus est.
21. Et erit eis in statutum per-
petuum : et qui sparserit aquam
separationis, lavabit vestimenta sua :
quique tetigerit aquam separationis,
immundus erit usque ad vesperam.
22. Et quicquid tetigerit immun
dus, immundum erit : et anima quse
tetigerit ipsum, immunda erit usque
ad vesperam.
2. This is the ordinance of the law. Because it could not
38 CALVIN'S HARMONY OF THE FOUR NUMB. xix. 2.
but occur that, whilst the faithful \vcrc engaged in the world,
they should often contract some pollution by their contact
with its many impurities, the composition of the water is
here described, by the sprinkling of which they might wash
away, and expiate their uncleanness : and then certain kinds
of pollution are specified, whereof the purification is re
quired. God commands that a red heifer should be slain,
which had never been subjected to the yoke ; and that it
should be burnt without the camp, together with its skin
and dung ; that the ashes should be gathered by a man that
was clean, and laid up without the camp for the common
use of the people. But, in order that the water, which was
mixed with these ashes, should have the power of reconci
liation, God at the same time commands that the blood
should be sprinkled seven times before the altar by the finger
of the priest. The object of this ceremony was twofold : for
God would awaken the attention of the people to reflect
more closely upon their impurity ; and, although they might
be pure within, still would have them carefully look around
them, lest they should be polluted from without ; and also
taught them that, as often as they were infected by any pol
lution, expiation was to be sought for from elsewhere, viz.
from sacrifice and sprinkling ; and thus admonish them that
men inquire in vain in themselves for the remedies de
manded for their purification, because purity can only pro
ceed from the sanctuary. Those, who speculate subtilly on
the details, advance some questionable matters. I leave
them, therefore, to the enjoyment of their conceits ; let it
suffice for ys to consider generally what God referred to in
this ceremony, and what advantage accrued from it to the
people. By the red colour, they suppose that sin is signi
fied. Meanwhile, lest they should run into a manifest con
tradiction, they are obliged absurdly to interpret what fol
lows, that He required a heifer perfect and without blemish,
as if it were said that there should be no difference of colour
in her hair ; whereas God demands the same thing as in the
other sacrifices, which were rejected as faulty if an\r mark
of deformity existed in them. And in this sense it is added
that she should never have borne a yoke. Therefore I make
] ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 39
no doubt but that God enjoined that a pure heifer, neither
mutilated nor lame, should be chosen ; and, that her per-
fectness might be more apparent, as yet unbroken to the
yoke. What, then, is the meaning of the red colour ? First
of all, I prefer confessing my ignorance to advancing any
thing doubtful ; but it may be conjectured that a common
and ordinary colour was rather chosen, lest it should be too
conspicuous, as it would have been, if either white or black.
But this should be deemed sure, that a perfect heifer, and
one free from every blemish, was to be offered, and one too,
which had not been broken to bear the yoke by the hands
of men, that the purification might have nothing of huma
nity about it. But the command to offer her was given to
the whole people ; because, in order that we may be partak
ers of ablution, it is necessary that each of us should offer
Christ to the Father. For, although He only, and that but
once, has offered Himself, still a daily offering of Him, which
is effected by faith and prayers, is enjoined to us, not such
as1 the Papists have invented, by whom in their impiety
and perverseness, the Lord's Supper has been mistakenly
turned into a sacrifice, because they imagined that Christ
must be daily slain, in order that His death might profit us.
The offering, however, of faith and prayers, of which I speak,
is very different, and by it alone we apply to ourselves the
virtue and fruit of Christ's death.-
3. And ye shall give her unto Eleazar. A clear distinc
tion is here made between two offerings ; for the people are
not permitted to kill the heifer, but this is the peculiar
office of the priest. Thus the people offered vicariously by
the hand of the priest ; and in this way also at present, al
though we set Christ before God's face in order to propitiate
Him, still it is necessary that Christ Himself should inter
pose, and exercise the office of a priest. Again, the heifer
was to be taken outside the camp, as a sign that it was ac-
1 See the dogmatical statement of this notion in the Creed of Pius iv.
Art. v. : — " I profess, likewise, that in the Mass there is offered to God a
true, proper, and propitiatory sacrifice for the living and the dead ; and
that in the most holy Sacrament of the Eucharist there are truly, really,
and substantially the body and blood, together with the soul and divinity
of our Lord Jesus Christ," &c.
40 CALVIN'S HARMONY OF THE FOUR NUMB.XIX.G.
cursed, since it was an atonement. On which account, too,
the atoning victims, whose blood was carried into the Holy
of Holies, were burnt without the camp ; the truth of which
figure was accomplished in Christ, who therefore suffered
outside the gates of the city, as the Apostle testifies. (Heb.
xiii. 11, 12.) But, because this was a species of rejection,
lest the heifer should be less accounted of, or lest the Israel
ites should think her polluted by the curse, God shews that
her blood was sacred and of a sweet savour, by commanding
that it should be sprinkled seven times upon the altar, which
might not be profaned by anything unclean. The same
thing is most clearly seen in Christ ; for although He was
made a curse for us, and is called " sin," because by bearing
our accursed sins upon the cross, He was our atoning vic
tim, yet nothing was thereby taken from His purity, so as
to prevent His holiness from being the sanctification of the
whole world. For He offered Himself through the Spirit,
and by His own blood entered into the holy place, and His
death is elsewhere called by Paul, " a sacrifice for a sweet-
smelling savour." (Heb. ix. 11, 12 ; Eph. v. 2; Phil. iv.
18.)
G. And the priest shall take cedar-wood. That the sprink
ling of the blood might be conjoined with that of the water,
the cedar-wood, and hyssop, and scarlet thread, with which
the sprinkling was wont to be made, were cast into the fire ;
for, unless the Israelites had been admonished by this visible
sign, they would not have so clearly known that they were
not only washed with the water, but that by the offering of
the sacrifice also their uncleanness was removed. But it was
not enough that the blood should be poured forth, unless, as
has been already seen, they were purified by its aspersion.
But, forasmuch as the scent of cedar-wood is precious, and
in hyssop there is a cleansing property, we gather from hence
also that the victim was pure, although it bore their sins to
gether with the curse and expiation. Peter teaches us how
we are sprinkled with the blood of Christ, viz., through the
Spirit, (1 Pet. i. 2 ;) nay, John shews us in his Canonical
Epistle, that we find all the parts of this ceremony in Christ,
where he writes that Christ " came by water and blood,"
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 41
and " it is the Spirit that beareth witness, because the Spirit
is truth/' (1 John v. 6.)
7. Then the priest shall wash his clothes. At first sight
there seems to be a discrepancy in the facts, that the heifer
was sacred to God, and pure, and still that the priest was
polluted by touching it ; yet they accord very well with each
other. But that both the priest as well as the minister who
made the burning, were unclean until the evening, ought to
have forcibly struck the people, and taught them the more
to abominate sin. And, since it was not permitted to any
but a man that was clean to gather the ashes, nor that they
should be laid anywhere but in a clean place, it was mani
fested by this sign that there was no impurity in the sacrifice
itself, but that from an extraneous and adventitious pollu
tion ; because it was destined to purge away uncleanness, it
was accounted in a certain sense unclean. Whence too the
water, into which the ashes were thrown, was called the
water of separation, as well as the expiation.1 For this
translation which I have given is the right one ; and others
improperly render it " for waters of separation, and for ex
piation/' The old interpreter has not given the sense amiss,
as far as regards this word, " because the heifer is burnt for
sin/' But since in Hebrew the word JlXtOn, chateah,2 means
not only wickedness or sin, but also the sacrifice on which
the curse is imposed ; what Moses intended to convey is
better expressed by the word " expiation/' But the expres
sion "separation" has reference to the men, whose personal
uncleanness excluded them from the holy congregation. But
the question arises, why this ordinance is pronounced to be
common to the strangers who sojourned in the land of Israel,
as well as to the natives ; because it was by no means
reasonable that the uncircumcised should be purified. The
reply is easy, that such strangers are not adverted to as were
altogether aliens from the people, but those who, although
1 (i Nam expiatio est." — Lat. v. 9. "It is a purification for sin." —
A.V.
" Kin ritftDn i"nj ''DP. "T^/j'avr^ya'Q/v/ir^a £«•?•/• — LXX. In aqiiam
aspersionis; quia pro peccato vacca combusta est. — V. This last is what
C. means by " the old interpreter." The translation which he condemns
lie had seen in S. M. — W.
42 CALVIN'S HARMONY OF TUB FOUR NUMB.XIX.IO.
born of heathen parentage, had embraced the Law. These
God equalizes with the children of Abraham in the sacrifices
and other religious services ; for if their condition were dif
ferent, the Church, into the body of which they were in
grafted, would be rent asunder.
11. He that touchetli the dead body. He now recites cer
tain forms of pollution in which the washing was necessary ;
all of them, however, come, to this point, that men are de
filed by the touch of a corpse, or bones, or a grave. Nor is
there here any distinction between the body of a person who
is slain, or of one who has died in bed ; whence it follows
that death is here set forth as a mirror of God's curse. And
assuredly, if we consider its origin and cause, the corruption
of nature, whereby the image of God is defaced, presents itself
in every dead man ; for, unless we were altogether corrupt, we
should not be born to perish. But God also taught His people
by another mode of signifying it, that uncleanness is con
tracted by our communication with the unfruitful works of
darkness. For the Apostle (lleb. vi. 1) calls them "dead
works," either from their consequences, or because, as faith
is the life of the soul, so unbelief keeps it in death. Since,
then, the corpse, the bones, the grave, designate whatever
we bring from the womb, because, until we are born again,
and God quickens us by His Spirit and by faith, we are dead
while we live: there is no question but that the children of
Israel were reminded, that in order to keep themselves pure
before God, they must abstain from all corruption ; inas
much as, if they were rendered unclean by their contact with
a dead man, they must immediately have recourse to ablu
tion. In fine, the ceremony had no other object than that
they should serve God in pureness from the sins of the flesh ;
and exercise themselves in constant thoughts of repentance,
whilst, if they fell from their purity, they should labour to
obtain reconciliation with God, by means of sacrifice and
ablution.
13. Whosoever toucheth the dead body. The severity of
the capital punishment shews how very pleasing to God is
purity. If any one had forgotten to sprinkle himself on the
third or the seventh day, he might redeem his negligence
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 43
by a prolongation of the term, because he only postponed
his purification to another day ; but it was a capital crime
to enter the sanctuary in his uncleanness, since thus holy
and profane things would be mixed together, nay, the altar
would have been polluted as well as the whole service of God.
But indeed the act of touching a dead body was of slight
importance, nor was it to be deemed an atrocious crime ; but
here the external defilement is not regarded in itself, as if
God were wroth on account of a stain contracted by the per
formance of a pious duty.1 Rather must the object of the
ceremony be considered, for God designed by these rudi
ments to teach the Israelites, like ch'ildren, that if any one
should pollute sacred things by his impurity, he would by no
means be tolerated in this audacity. In this then consisted
the religious import of the transaction, that the worship of
God was too precious for the Israelites to be permitted to
contaminate it with impunity. Whence we gather that the
punishment was denounced as against sacrilege. In sum, it
comes to this, that God is not duly worshipped except with
a sincere heart and pure hands ; and that if any pollution
be contracted, there is need of expiation before a free access
is re-opened to holy things. But it must be remarked as to
the contact, that it was accounted the same thing, whether
the corpse lay in a field or a house ; whilst, if any one died
in a tent, men were polluted by merely entering it, and like
wise vessels without covers thus became unclean.
22. And whatsoever the unclean person toucheth. Others
translate it, — " Whosoever toucheth an unclean thing shall
be unclean :" for, since the Hebrew is without a neuter gen
der,2 the relative Ifc^X, asher, and the noun N^DIT, hattame,
may be either masculine or neuter ; and either sense would
not be unsuitable ; except that we gather from the second
clause, that reference is rather made here to the contagion
with which unclean persons infect either men or garments,
or other articles. For those who had touched a dead body,
1 " Pour ensevelir son pere ;" by burying his father. — Fr.
2 S. M. had used the words cited by C. " Quicunque tetigerit immun-
dum ;" but C. appears to have overlooked his note upon this clause, viz.,
" Hoc est, qui tetigerit hominem, qui super mortuo est immundus ;" or
else he would have seen that immnndum was not meant fora neuter. — W.
•H CALVIN'S HARMONY OF THE FOUR DEUT.XXIII.
or bones, or a grave, were not only unclean until the evening,
but for seven entire days. But it appears that this was added
in conclusion, lest the Jews should murmur at the severity
of the punishment, as if God would inflict the penalty of
death for a trifling sin. In this way, then, Moses shews how
great is the guilt incurred by those who, being unclean, in
trude into the sanctuary ; because, as far as in them lies,
they pollute the holiness of God, and not without intolerable
impertinence. Hence appears to be taken the reproof of the
Prophet, when he reproaches the Jews with having done
nothing but defile the worship of God with their sacrifices ;
for he proposes this question to the priests, — " If one bear
holy flesh in the skirt of his garment, and with his skirt do
touch bread, or pottage, or wine, or oil, or any meat, shall it
be holy ?" After they have replied in the negative, he asks
again, " If one that is unclean by a dead body touch any of
these, shall it be unclean ?" and they answer, " It shall be
unclean." Whence the Prophet infers : " So is this people,
and so is this nation before me, saith the Lord, and so is the
work of their hands ; and that which they offer there is un
clean." (Hag. ii. 12-14.) 'This passage shews us the legiti
mate use of the ceremony, that corrupt and perverse wor
shippers1 bring disgrace rather than honour on God, whilst
they mix up His holy name with their profanations.
ftnotijtr Supplement as to feecping tijcmscUjeB clean in>
tije concealment of tljcir impuritiea.2
DEUTERONOMY, CHAPTER XXIII.
9. When the host goeth forth 9. Quum egressus fueris in exer-
against thine enemies, then keep citu contra hostes tuos, cave ab om-
thee from every wicked thing. ni re mala.
10. If there be among you any 10. Si fuerit in te quispiam non
man that is not clean, by reason of mundus casu nocturno, egredietur
uncleanness that chanceth him by extra castra, nee ingredietur in me-
night, then shall he go abroad out dium castrorum.
of the camp ; he shall not come
within the camp :
1 « Ceux qui servent a Dieu sans droite affection, and par hypocrisie ;"
those who serve God without right affections, and in hypocrisy.— Fr.
a Added from Fr., " Autre dependence de se tenir nettemcnt en ca-
chant ses pouretez."
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 45
11. But it shall be, when evening 11. Quura autem aspexerit ves-
cometh on, he shall wash himself \vii\\ perum, lavabit se aqua: et quum
water ; and when the sun is down, occubuerit sol, ingredietur castra.
he shall come into the camp again.
12. Thou shalt have a place also 12. Locus etiam erit tibi extra
without the camp, whither thou castra, egredierisque illuc foras.
shalt go forth abroad:
13. And thou shalt have a paddle 13. Paxillus item erit tibi inter
upon thy weapon ; and it shall be, vasa tua, et quando desidebis extra,
when thou wilt ease thyself abroad, fodies ipso, et conversus operies ex-
thou shalt dig therewith, and shalt crementa tua.
turn back and cover that which
cometh from thee :
14. For the Lord thy God walk- 14. Jehova enim Detis ambulat
cth in the midst of thy camp, to de- per medium castrorum tuorum, ut
liver thee, and to give up thine ene- eripiat te, et tradat inimicos tuos co-
mies before thee; therefore shall ram te. Sit igitur in castris tuis
thy camp be holy : that he see no sanctitas, ne videat in te turpitudi-
unclean thing in thee, and turn away nem aliquam, et avertatur abs te.
from thee.
9. When the host goeth forth. What he had taught with
respect to the preservation of purity at home, and in time
of peace, he now extends to times of war also, so that they
might keep themselves clean from all defilement even in the
midst of the clang of arms. We know how greatly laws are
disregarded during war, when all things are under the con
trol of violence rather than reason ; and we know that much
license is wont to be given to soldiers, which would be by no
means tolerated in peace. God would remedy this evil by
requiring the Israelites to aim at the same purity in war as
in peace ; for this is a special law which forbids their being
dissolute and unruly in war-time, as He has before con
demned all impurity in general, as if He had said, that under
no pretext would they be excusable, if they neglect the duty
of cultivating habits of purity. For He does not command
them to be cautious in the army and in the camp, as if they
might sin with impunity when at home, but admonishes them
that God would by no means excuse them although they
should allege the necessity of war. Much more would the
crime be aggravated, if they should pollute themselves in
peace and when their minds were calm. Whence we gather
that it is vain to catch at empty excuses for the violation of
God's commands in any respect ; for, however difficult the
performance of duty may be, still God never resigns His
4fi CALVIN'S HARMONY OF THE FOUR DEUT. XXIII. 10-
rights. Now, if war, which seems to dispense with laws, does
not excuse crime, much greater, as I have said, shall their
guilt be accounted, who in a tranquil condition of life are
licentiously carried away by sin.
10. If there be among you. He enumerates two kinds of
pollution, whereby the Israelites may know what is meant by
their keeping from the " wicked thing." First, He pro
nounces to be unclean, and casts out of the camp those who
may have had a filthy dream, until they shall have washed
themselves in the evening. Secondly, He forbids them to
defile the camp with what passes from the bowels ; and not
only this, but, even when they have gone outside the camp,
He commands them to bury their excrement beneath the
earth, lest any filthiness should appear. Yet it is probable
that, by synecdoche, everything is referred to which rendered
men unclean and polluted. But Moses, speaking as to sol
diers, considered it sufficient to tell them briefly, that al
though they might be occupied with war, cleanliness must
still be attended to. By " what chanceth at night/' all are
agreed in understanding a flow of semen ; from whence we
infer how greatly impurity defiles a man, since uncleanncss
is contracted even from foul dreams. As to f he second part,
some desire to appear quick and clever by attacking Moses,
because he has introduced among the precepts of holiness,
that none should relieve his bowels in the camp. Forsooth,
they say, the smell might offend the nostrils of God ! But
their silly petulance is easily rebutted ; for God would by
such rudiments keep His ancient people in the way of duty,
lest liberty even in the most trifling things should lead them
onwards to audacity. If they had been permitted to defile
every part of the camp, the people would presently have
been hardened against filthiness of every sort. Thus they
were held back by this rein, that they might more earnestly
apply their minds to spiritual integrity. They also are mis
taken who suppose that this was a sanitary precaution, lest the
smell should produce diseases, and be injurious to their bodily
health. For Moses plainly declares that he not only had re
gard to what was wholesome, or even to what was decent in
the eyes of men ; but rather that he would accustom the
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 47
people to abhor uncleanness, and to keep themselves pure
and unpolluted — for he adds, that God presided in the camp,
to protect them from the power and assaults of their ene
mies ; and that they should fear, lest, if they should conta
minate the camp, He would be offended with their filthiness
and forsake them. The sum is, that when they have need
of God's assistance, and are engaged in war against their
enemies, the pursuit of holiness must not be omitted or ne
glected even in the midst of arms.
¬fjer
DEUTERONOMY, CHAPTER XXII.
9. Thou shalt not sow thy vine
yard with divers seeds ; lest the fruit
of thy seed which thou hast sown,
and the fruit of thy vineyard, be
denied.
10. Thou shalt not plow with an
ox and an ass together.
1 1 . Thou shalt not wear a garment
of divers sorts, as of woollen and
linen together.
LEV. xix. 19. Ye shall keep my
statutes. Thou shalt not let thy
cattle gender with a diverse kind.
Thou shalt not sow thy field with
mingled seed: neither shall a gar
ment mingled of linen and woollen
come upon thee.
23. And when ye shall come into
the land, and shall have planted all
manner of trees for food, then ye
shall count the fruit thereof as un-
circumcised : three years shall it be
as uncircumcised unto you ; it shall
not be eaten of.
24. But in the fourth year all the
fruit thereof shall be holy, to praise
the Lord withal.
25. And in the fifth year shall ye
eat of the fruit thereof, that it may
yield unto you the increase thereof :
J am the Lord your God.
9. Non seres vineam tuam diver-
sis speciebus seminum, ne forte pol-
luatur fructus seminis quod sevisti,
et fructus vineae.
10. Non arabis cum bove et asino
pariter.
11. Non indues te diversa specie,
lana et lino pariter.
19. Statuta mea observabitis.
Animal tuum non facies coire cum
altero semine. Agrum tuum non
seres diverso semine, et vestis con-
texta ex lana et lino non ascendet
super te.
23. Quum ingressi fueritis ter
rain, et plantaveritis omnis generis
arborem fructiferam, tune prseputia-
tum ducetis prseputium ejus, fruc-
tum ejus : tribus annis erit vobis in-
circumcisa : non comedetis ejus
fructus.
24. Quarto autem anno erit
omnis fructus ejus sanctitas laudum
Jehovse.
25. Anno vero quinto comedetis
fructum ejus, ut multiplicet vobis
fructum suum. Ego Jehova Deus
vester.
1 Heading in French,
cachant ses pouretez."
Aulre dependence de se tenir nettement en
48 CALVIN'S HARMONY OF THE FOUR DEUT.XXII.&
27. Ye shall not round the corners 27. Non attondebitis comam ca-
of your heads, neither shalt thou pitis vestri in circuitu, nee radeti:
mar the corners of thy beard. extrema barba?.
28 Ye shall not make any cut- 28. Incisionem pro mortuo mm
tin-s in your flesh for the dead, nor facietis in came vestra, neque sculp-
print any marks upon you: I am turam notse facietis m vobis: egc
the Lord. Jehova.
DEUT. xiv. 1. Ye arethe children 1. Filii estis Jehovrc Dei vestri.
of the Lord your God. Ye shall not Non vos incidetis, nee facietis calvi
cut yourselves, nor make any bald- tium super mortuo.
ness between your eyes for the dead.
2. For thou art an holy people 2. Quoniam populus sanctus es
unto the Lord thy God, and the Jehova; Deo tuo, qui te elegit
Lord hath chosen thee to be a pecu- ei in populum peculiarem e cunctii
liar people unto himself, above all gentibus quse sunt in superncie
the nations that are upon the earth, terra.
DEUT. xxn. 0. Thou shalt not sow thy vineyard. These
four precepts, which all condemn strange medleys, I doubt
not to be supplements of the First Commandment ; and the
reason, which is subjoined in Deuteronomy, directs us to
this, where God declares that the produce of the seed and
of the vineyard is polluted, if there be divers mixtures.
Whence it appears that nothing else is demanded but that
they should cultivate purity. The word indeed, which Moses
uses, means to "sanctify/' BHp, kadesh ; but, by antiphrasis,
it is taken for to "contaminate." To the same effect is
what follows, that they should not plough with an ox and an
ass together ; for this diversity is forbidden on no other ac
count, but because men contract some defilement as soon as
they depart from simplicity. Yet, if any one thinks other
wise, I shall not strongly contend with him. It might in
deed be objected, that when God forbids animals to be used
promiscuously, so that those of different kinds should not be
mixed together, He has regard to chastity;1 and that, by
forbidding the fields to be sown with divers seeds, and gar
ments to be woven of divers materials, He would prevent
frauds. But the more simple explanation is, that the people
were thus retained in purity, lest they should accustom
themselves to corrupt habits, and lest they should bring in
strange rites from various quarters, or seek, with depraved
1 " Au septieme commandement de la Loy, qui est d'observer chas
te ;" to the Seventh Commandment of the Law, which is to observe
tete.
chastity. — Fr.
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 49
curiosity, for mixtures which might at length invade the
worship of God. For if animals of different species are
joined together, the integrity of nature is corrupted, and an
adulterine offspring is produced, which degenerates from the
institution of God ; but, if various kinds of seed should be
mixed together, or if a garment should be woven of linen
and wool, there would be no danger of deception or fraud in
so manifest a matter. It is probable, therefore, that the end
which, as I have said, was proposed by God was, that, by
cultivating natural and simple habits all their life through,
they should keep themselves pure and uncorrupted from
every strange vice. On this account Scripture compares
strange doctrines to leaven, since by their additions or cur
tailings they corrupt the pure word of God. (Matt. xvi. 11.)
And this was by no means a useless discipline ; when, in
trifles, and almost things of nought, the rein was applied to
them, so that they should not decline from purity in the
very least degree. It was a small matter to interweave a
thin thread with a thicker one, and perchance such a process
would have been profitable for their general advantage ; in
some fields, too, a better crop is grown, if the seed is com
pounded of pure wheat, and some other sort of grain (sili-
gine), as also the union of the horse and ass has been ap
proved of, since thus mules are produced. But God would
not allow these things amongst His ancient people, lest, sink
ing by degrees to greater license, they should at length ad
dict themselves to the practice and customs of the heathen.
He therefore uses this preface : " Ye shall keep my statutes/'
(Lev. xix. 19 ;) from whence we gather that the people were
surrounded with fixed barriers, lest they should defile them
selves with foreign vices, and imitate the nations, from whicli
they had been separated. Wherefore this is the sum, that
they should abide in God's statutes.
LEV. xix. 23. And when ye shall come. There seems to
me no question but that the circumcision of trees as well as
of men appertains to the First Commandment, not only that
the Jews might see a symbol of their own adoption in the
very trees, but that they might learn that it was permitted
to none but the children of God to feed on their fruit ; and
VOL. ir. r>
50 CALVIN'S HARMONY OF THE FOUR LEv.xix.27.
also that whatsoever the earth produces is in a manner pro
fane, until it is purified. For surely by this ceremony was
set forth what Paul teaches, that all things are " sanctified
by the word of God, and prayer," (1 Tim. iv. 5 ;) not that
anything is in itself impure, but because the earth has con
tracted pollution from the corruption of man, it is just, as
regards us, that the harmless fruits also should be accounted
to be in uncircumcision. In sum, God would raise up a wall
whereby He might separate His people from the Gentiles,
and at the same time admonish them that a legitimate use
of those things which the earth produced could not be made
by the sons of Adam, except by special privilege. But the
similitude of uncircumcision, until the year appointed for
their being circumcised, was a very appropriate one, that
they might acknowledge the fruits of their trees to be pure
for them by the same right whereby they were consecrated
as God's peculiar people. But, lest the three years' unpro
ductiveness should press heavily upon them, he promises
them compensation from the future blessing of God ; for, if
they should abstain from eating the unclean fruit, a larger
produce was to be expected in future.
27. Ye shall not round the corners. It clearly appears
that God had no other object than by the interposition of
this obstacle to sever His people from heathen nations. For
there is nothing to which men are more prone than to con
form themselves to the customs of others ; and hence it
arises, that they mutually communicate each other's vices.
Wherefore care was especially to be taken lest the people of
Israel should adopt foreign habits, and by this pliableness
should fall away from the true worship of God ; from whence
too the ordinary phrase has arisen, that the word " common "
should be used for " unclean/' God then strictly forbids
them from declining to the habits of the Gentiles, and con
founding the distinction which He had Himself placed be
tween them. There is no doubt but that it was usual for
the Gentiles, out of superstition, to cut marks1 upon their
1 " Most of the barbarous nations lately discovered have their faces, anus,
breasts, &c., curiously carved or tattooed, probably for superstitious pur
poses. Ancient writers abound with accounts of marks made on the faces,
arms, &c., in honour of different idols ; and to this the inspired penman
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 51
faces, to trim the hair in certain steps or circles, and in
their mourning to lacerate their flesh, or to disfigure it with
marks. It is well known that the priests of Cybele1 made
gashes in their flesh with knives and razors, and covered
themselves all over with wounds, for the sake of shewing
their zeal. The same thing was also commonly practised by
others ; inasmuch as the world is easily deceived by external
ceremonies. But though this were a thing in itself indiffer
ent, yet God would not allow His people to be at liberty to
practise it, that, like children, they might learn from these
slight rudiments, that they would not be acceptable with
God, unless they were altogether different from uncircum-
cised foreigners, and as far as possible from following their
alludes, Rev. xiii. 16, 17 ; xiv. 9, 11, &c., where false Avorshippers are re
presented as receiving in their hands, and in their forehead, the marks of
the beast. These were called frlyftetra among the Greeks, and to these
St. Paul refers when he says, I bear about in my body the marks (friy.
pctTu.} of the Lord Jesus. Gal. vi. 17."
" All the castes of the Hindoos bear on their foreheads, or elsewhere,
what are called sectarian marks, which not only distinguish them in a
civil, but in a religious point of view, from each other."
" Herodotus observes that the Arabs shave, or cut their hair round, in
honour of Bacchus ; lib. iii. ch. 8. He says, also, that the Macians, a
people of Lybia, cut their hair round, so as to leave a tuft on the top of
the head ; lib. iv. ch. 175."
" That the ancients were very violent in their grief, tearing the hair and
face, beating the breast, &c., is well known. Virgil represents the sister
of Dido:—
Unguibus ora— fcedans, et pectora pugnis. ^En. iv. 672."
— Adam Clarke, in loco.
1 The authorities for this practice of the Galli, or Priests of Cybele, are
too numerous to mention. The following extract from a curious descrip
tion given by Apuleius, of the religious dance of her worshippers, may suf
fice : " Die sequenti variis coloribus indusiati, et deformiter quisque for-
mati, facie ccenoso pigmento delita, et oculis obunctis graphice, prodeunt ;
mitellis, et crocotis, et carbasinis, et bombycinis injecti. Quidam tunicas
albas, in modum lanciolarum quoquoversum fluente purpura depictas, cin-
gulo subligati, pedes luteis induti calceis, Deamque serico contectam ami-
culo mini gerendam imponunt : brachiisque suis humero tenus renudatis,
attollentes immanes gladios ac secures, evantes exsiliunt, incitante tibiae
cantu lymphaticum tripudium.
"^Nec paucis pererratis casulis, ad quandam villam possessoris beati per-
veniunt, et ab ingressu primo statim absonis ululatibus constrepentes, fana-
tice pervolant. Diuque capite demisso, cervices lubricis intorquentes mo-
tibus, crinesque pendulos rotantes in circulum, et nonnunquam morsibus
suos incursantes musculos, ad postremum ancipiti ferro, quod gerebant,
sua quisque brachia dissecant."— Metam. lib. viii., Edit. Bipont. i.
184, 185.
52 CALVIN'S HARMONY OF THE FOUR LEv.xix.27.
examples ; and especially that they should avoid all cere
monies whereby their religion was testified. For experience
teaches how greatly the true worship of God is obscured by
anything adscititious, and how easily foul superstitions creep
in, when the comments of men are tacked on to the word of
God. Doubtless that part, " Ye shall not make any cuttings
in your flesh for the dead," &c., might be expounded as a
correction of immoderate grief; because we know how in-
temperately men set themselves against God when they give
the reins to their sorrow ; but since the object of the Gen
tiles was to pay what was due to the dead, and to celebrate
their funeral obsequies1 as a kind of propitiation, it is pro
bable, and more suitable, that by the whole context those
preposterous gestures are condemned, which were proofs of
piety among the Gentiles, but which would have been defile
ments to the people of God.
The same thing appears more clearly from the passage in
Deuteronomy, which next follows, wherein Moses condemns
cutting themselves, and making themselves bald for the dead
in connection with each other, as if they were one thing ;
and confirms the law by a general argument, that they might
withdraw themselves from every pollution as the children of
God ; since they were chosen to be His peculiar people ; as
much as to say, that God's grace would be altogether frus
trated, if they did not differ at all from foreign nations. As
to his saying that they were chosen out of all the nations, it
does not a little illustrate the gratuitous mercy of God,
wherewith He honoured them alone, by calling them to the
hope of eternal salvation, and passing by the Gentiles ; for
there was no nobility found in them, nor did they exceed
others either in number or in any other superiority, on
account of which He should prefer them to the whole world.
But the design of Moses in magnifying the extraordinary
goodness of God, was that they might the more abhor that
impure commixture, which, by bringing them on a par with
the Gentiles, degraded them from this high honour.
1 " Et user de satisfactions pour racheter leurs ames ;" and to offer
satisfactions for the redemption of their souls.— Fr.
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 53
¬f)er gupglenmtt tottdn'ng tfje Clean antt Unclean
LEVITICUS XX.
25. Ye shall therefore put differ
ence between clean beasts and un
clean, and between unclean fowls and
clean : and ye shall not make your
souls abominable by beast, or by
fowl, or by any manner of living
thing that creepeth on the ground,
which I have separated from you as
unclean.
26. And ye shall be holy unto me :
for I the Lord am holy, and have
severed you from other people, that
ye should be mine.
25. Vos quoque discrimen facite
inter animal mundum et immundum,
et inter avem immundam et mun-
dam, et ne abominabiles reddatis
animas vestras in animalibus et vo-
latilibus, atque in omni quod reptat
in terra : quse separavi vobis ad im-
munditiam.
26. Eritis autem sancti mihi : quia
sanctus sum ego Jehova, et separavi
vos a populis, ut essetis mei.
LEVITICUS XL
1 . And the Lord spake unto Moses
and to Aaron, saying unto them,
2. Speak unto the children of
Israel, saying, These are the beasts
which ye shall eat among all the
beasts that are on the earth.
3. Whatsoever parteth the hoof,
and is cloven-footed, and cheweth
the cud, among the beasts, that shall
ye eat.
4. Nevertheless, these shall ye not
eat of them that chew the cud, or of
them that divide the hoof: as the
camel, because he cheweth the cud,
but divideth not the hoof; he is un
clean unto you.
5. And the coney, because he
cheweth the cud, but divideth not
the hoof; he is unclean unto you.
6. And the hare, because he chew
eth the cud, but divideth not the
hoof; he is unclean unto you.
7. And the swine, though he divide
the hoof, and be cloven-footed, yet
he cheweth not the cud ; he is un
clean to you.
8. Of their flesh shall ye not eat,
and their carcase shall ye not touch ;
they are unclean to you.
1. Et loquutus est Jehova ad
Mosen et Aharon, dicendo ad eos :
2. Loquimini ad filios Israel, di
cendo, Hrec sunt animalia quse come-
detis ex omnibus animahbus quse
sunt super terram :
3. Omne dividens ungulam et
findens fissuram ungularum, et ru-
minans inter animalia, illud come-
detis.
4. Veruntamen hoc non comedetis
ex his qua} ruminant, et ex his quse
dividunt ungulam, camelum, quia
ruminat, et ungulam ipse non divi-
dit : immundus erit vobis.
5. Et cuniculum : quia ruminat,
et ungulam non dividit, immundus
erit vobis.
6. Et leporem : quia ruminat, et
ungulam non dividit, immundus erit
vobis.
7. Suem quoque : quia dividit un
gulam, et findit fissuram ungula?,
ipse vero non ruminat, immundus
erit vobis.
8. De carne eorum non comedetis,
neque cadaver eorum tangetis: im-
munda erunt vobis.
1 Heading added from the />., " Autre dependance, touchant les bestes
pures ou impures."
5-i
CALVIN'S HARMONY OF THE FOUR
LEV. XI.
9. These shall ye eat of all that
are in the waters : Whatsoever hath
fins and scales in the waters, in the
seas, and in the rivers, them shall
ye eat.
10. And all that have not fins and
scales in the seas, and in the rivers,
of all that move in the waters, and
of any living thing which is in the
waters, they shall be an abomination
unto you.
11." They shall be even an abomi- •
nation unto you ; ye shall not eat of
their flesh, but ye shall have their
carcases in abomination.
12. Whatsoever hath no fins nor
scales in the waters, that shall be an
abomination unto you.
13. And these are they which vc
shall have in abomination among the
fowls ; they shall not be eaten, they
are an abomination : The eagle, and
the ossifrage, and the ospray,
14. And the vulture, and the kite
after his kind ;
15. Every raven after his kind ;
16. And the owl, and the night-
hawk, and the cuckoo, and the hawk
after his kind,
17. And the little owl, and the
cormorant, and the great owl,
18. And the swan, and the peli
can, and the gier-eagle,
19. And the stork, the heron after
her kind, and the lapwing, and the
bat.
20. All fowls that creep, going
upon all four, shall be an abomina
tion unto you.
21. Yet these may ye eat, of every
flying creeping thing that goeth
upon all four, which have legs above
their feet, to leap withal upon the
earth ;
22. Even these of them ye may
eat; the locust after his kind, and
the bald locust after his kind, and
the beetle after his kind, and the
grasshopper after his kind.
23. But all other flying creeping
things, which have four feet, shall be
an abomination unto you.
24. And for these ye shall be
9. Hoc autem comedetis ex om
nibus qua? sunt in aquis : omnia qui-
bus sunt pinna? et squama? in aquis
maris, et in fluminibus, ilia come
detis.
10. Omnia vero quibus non sunt
pinna? et squama? in mari, et in flu-
minibus, tarn de omni reptili aqua-
tili, quam de omni anima vivente
qua? est in aquis : abominatio erunt
vobis.
11. Abominatio, inquam, erunt
vobis : de came eorum non come
detis, et cadaver eorum abomina-
bimini.
12. Quicquid non habet pinnas et
squamas in aquis, abominatio erit
vobis.
13. Ha?c autem abominabimini ex
volatilibus, (non comedetur : quia
abominatio sunt :) aquilam, et gry-
phum, et halircetum,
14. Et vulturem, et milvum se-
cundum speciem suam.
15. Et omnem con-urn secundum
speciem suam.
16. Et filiam struthionis, et noc-
tuam, et larum: et aceipitrem secun
dum speciem suam.
17. Et nycticoracem, et mergu-
lum, et ibin,
18. Et porphyrionem, et pellica-
num, et cygnum,
19. Et ciconiam, charadrium se
cundum speciem suam, et upupam,
et vespertilionem.
20. Omne reptile alatum ambu-
lans super quatuor pedes, abomina
tio erit vobis.
21. Veruntamen hoc comedetis ex
omni reptili alato quod gradietur
super quatuor pedes, cui sunt crura
super pedes suos, quibus saliant super
terram.
22. Hrec ex illis comedetis, lo-
custam juxta speciem suam, et at-
tacum juxta speciem suam, et ophio-
macum secundum speciem suam, et
bruchum secundum speciem suam.
23. Omne autem reliquum reptile
alatum cui sunt quatuor pedes, abo
minatio erit vobis.
24. Et his polluetis vos : qui-
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
unclean : whosoever toucheth the
carcase of them shall be unclean un
til the even.
25. And whosoever beareth ought
of the carcase of them shall wash his
clothes, and be unclean until the
even.
26. The carcases of every beast
which divideth the hoof, and is not
cloven-footed, nor cheweth the cud,
are unclean unto you : every one
that toucheth them shall be unclean.
27. And whatsoever goeth upon
his paws, among all manner of beasts
that go on all four, those are un
clean unto you : whoso toucheth
their carcase shall be unclean until
the even.
28. And he that beareth the car
case of them shall wash his clothes,
and be unclean until the even : they
are unclean unto you.
29. These also shall be unclean
unto you among the creeping things
that creep upon the earth ; The
weasel, and the mouse, and the tor
toise after his kind,
30. And the ferret, and the cha
meleon, and the lizard, and the snail,
and the mole.
31. These are unclean to you
among all that creep : whosoever doth
touch them, when they be dead, shall
be unclean until the even.
32. And upon whatsoever any of
them, when they are dead, doth fall,
it shall be unclean : whether it be
any vessel of wood, or raiment, or
skin, or sack, whatsoever vessel it be
wherein any work is done, it must
be put into water, and it shall be
unclean until the even ; so it shall be
cleansed.
33. And every earthen vessel
whereinto any of them falleth, what
soever is in it shall be unclean ; and
ye shall break it.
34. Of all meat which may be
eaten, that on which such, water
cometh shall be unclean; and all
drink that may be drunk in every
such vessel shall be unclean.
35. And every thing whereupon
any part of their carcase falleth
cunque tetigerit cadaver eorum,
immundus erit usque ad vesper-
am.
25. Et quicunque portaverit cada-
vera, lavabit vestimenta sua, et im
mundus erit usque ad vesperam.
26. Omne animal quod dividit
ungulam, et fissuram non findit, et
non ruminat, immunda erunt vobis :
quicunque tetigerit ea, immundus
erit.
27. Et quicquid graditur super
volas suas inter omnes feras qua?
gradiuntur super quatuor pedes, im
munda erunt vobis : quicunque teti
gerit cadavera eorum, immundus erit
usque ad vesperam.
28. Et qui portaverit cadavera
eorum, lavabit vestimenta, immiin-
dusque erit usque ad vesperam : im
munda erunt vobis.
29. Et hfec vobis immunda erunt
inter reptilia qua? reptant super ter-
ram, mustella, et mus, et rubeta
secundum sped em suam.
30. Et mygale, et chameleon, et
stellio, et lacerta, et talpa.
31 . Ista immunda sunt vobis inter
oninia reptilia: quicunque tetigerit
ilia postquam mortua fuerint, im
mundus erit usque ad vesperam.
32. Et omne super quod tetigerit
aliquid ex eis postquam mortua fue
rint, immundum erit, tarn vas lineum
quam vestis, aut pellis, aut saccus :
omne vas in quo ileri solet opus, in
aquam mittetur, et immundum erit
usque ad vesperam, et mundabitur.
33. Omne praiterea vas testaceum
intra quod occiderit aliquid ex eis,
quicquid erit in illo immundum erit,
et ipsum confringetis.
34. Omnis cibus qui comeditur,
super quern venerit aqua, immundus
erit, et omnis potus qui potatur in
omni vase impuro, immundus erit.
35. Et omne super quo ceciderit
quicquam de cadavere eorum, im-
CALVIN S HARMONY OF THE FOUR
LEV. XL
shall be unclean ; whether it be oven,
or ranges for pots, they shall be
broken down : for they are unclean,
and shall be unclean unto you.
36. Nevertheless a fountain or
pit, wherein there is plenty of water,
shall be clean : but that which
toucheth their carcase shall be un
clean.
37. And if any part of their car
case fall upon any sowing-seed which
is to be sown, it shall be clean.
38. But if any water be put upon
the seed, and any part of their car
case fall thereon, it shall be unclean
unto you.
39. And if any beast of which
ye may eat die ; he that toucheth
the carcase thereof shall be unclean
until the even.
40. And he that eateth of the
carcase of it shall wash his clothes,
and be unclean until the even : he
also that beareth the carcase of it
shall wash his clothes, and be un
clean until the even.
41. And every creeping thing that
creepetli upon the earth shall be an
abomination ; it shall not be eaten.
42. Whatsoever goeth upon the
belly, and whatsoever goeth upon all
four, or whatsoever hath more feet
among all creeping things that creep
upon the earth, them ye shall not
eat ; for they arc an abomination.
43. Ye shall not make yourselves
abominable with any creeping thing
that creepeth, neither shall ye
make yourselves unclean with them,
that ye should be denied thereby.
44. For I am the Lord your God :
ye shall therefore sanctify yourselves,
and ye shall be holy ; for lam holy :
neither shall ye defile yourselves with
any manner of creeping thing that
creepeth upon the earth.
45. For I am the Lord that
bringeth you up out of the land of
Egypt, to be your God : ye shall
therefore be holy ; for I am holy.
46. This is the law of the beasts,
and of the fowl, and of every living
creature that moveth in the waters,
mundum erit : clibanus et chytro-
podes diruentur, immunda sunt, et
immunda erunt vobis.
36. Veruntamen fons et cisterna
congregationis aquanim erit munda :
at quod tetigerit cadaver eorum, im-
mundum erit.
37. Fraeterea si ceciderit quic-
quam de cadavere eorum super ali-
quod semen satum, quod seminabi-
tur, mundum erit.
38. At quum fusa fuerit aqua
super semen, et ceciderit qmcqtuun
de cadavere eorum super illud, im-
mundum erit vobis.
39. Quum autem mortuum fuerit
aliquod animal quod sit vobis in ci-
bum, qui tetigerit cadaver ejus, iru-
mundus erit usque ad vesperam.
40. Et qui comederit de cadavere
ejus, lavabit vestimenta sua, im-
mundiLsque erit usque ad vesperam :
is quoque qui extiderit cadaver, lava-
bit vestimenta sua, atque immundus
erit usque ad vesperam.
41 . Et omne reptile reptans super
terram, abominatio est, non comede-
tur.
42. Quicquid item graditur super
pectus, et quicquid incedit super
quatuor aut plures pedes inter om-
m'a reptilia qua? reptant super ter
ram, non comedetis : quia abomina
tio sunt.
43. Ne impuras reddatis animas
vestras in omni reptili quod reptat,
nee polluatis vos in eis, neque coin-
quinetis vos per ea.
44. Quia ego Jehova Deus vester,
sanctificate ergo vos, et estote sanc-
ti, quia sanctus sum : et ne polluatis
animas vestras per aliqua reptilia
qua) reptant super terram.
45. Ego enim sum Jehova, qui
eduxi vos e terra ^Eg>-pti, ut essem
vobis in Deum, et essetis sancti,
quia sanctus sum.
46. Hfec est lex animalium ter-
restriutn, et volatilium, atque om
nium animalium viventium qiue rep-
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
and of every creature that creepeth
upon the earth ;
47. To make a difference between
the unclean and the clean, and be
tween the beast that may be eaten
and the beast that may not be eaten.
DEUT. xiv. 3. Thou shalt not eat
any abominable thing.
4. These are the beasts which ye
shall eat : The ox, the sheep, and
the goat,
5. The hart, and the roe-buck,
and the fallow-deer, and the wild
goat, and the pygarg, and the wild
ox, and the chamois.
6. And every beast that parteth
the hoof, and cleaveth the cleft into
two claws, and cheweth the cud
among the beasts, that ye shall eat.
7. Nevertheless these ye shall not
eat of them that chew the cud, or of
them that divide the cloven hoof;
as the camel, and the hare, and the
coney : for they chew the cud, but
divide not the hoof; therefore they
are unclean unto you.
8. And the swine, because it di-
videth the hoof, yet cheweth not the
cud, it is unclean unto you : ye shall
not eat of their flesh, nor touch their
dead carcase.
9. These ye shall eat of all that
are in the waters: All that have
fins and scales shall ye eat :
10. And whatsoever hath not fins
and scales ye may not eat ; it is un
clean unto you.
11. Of all clean birds ye shall
eat.
12. But these are they of which
ye shall not eat : The eagle, and the
ossifrage, and the ospray,
13. And the glede, and the kite,
and the vidture after his kind,
14. And every raven after his
kind,
15. And the owl, and the night-
hawk, and the cuckoo, and the hawk
after his kind,
16. The little owl, and the great
owl, and the swan,
17. And the pelican, and the gier-
eagle, and the cormorant,
tant, et omnium animantium rep-
tantium super terram.
47. Ad distinguendum inter im-,
mundum et mundum, et inter bes-
tias quae comedi possunt, et bestias
quse comedi non possunt.
3. Non comedes ullam abomina-
tionem.
4. Hfec sunt animalia quae comede-
tis : bovem, agnum ovium, et hcedum
caprarum,
5. Cervum, et capream, et buba-
lum, et hircum sylvestrem, et da-
mam, et bovem sylvestrem, et ca-
pram nipicolam.
6. Omne animal findens ungu-
lam, et findens fissuram duarum
ungularum, ruminans inter animalia,
illud comedetis.
7. Veruntamen hoc non comede
tis ex ruminantibus ct ex findenti-
bus ungulam divisam, camelum, et
leporem, et cuniculum : quia rumi
nant, et ungulam non dividunt, im-
munda sunt vobis.
8. Et porcum, quia findit ungu
lam, et non ruminat, immundus est
vobis : de carne eorum non comede
tis, et cadavera eorum non contin-
getis.
9. Hoc comedetis ex omnibus
quse sunt in aqua, quicquid habet
pinnulam et squamam, comedetis.
10. Quicquid vero non habet pin
nulam et squamam, non comedetis :
immundum est vobis.
1 1. Omnem autem mundam com
edetis.
12. Hse autem sunt ex quibus
non comedetis, aquila, et gryphus, et
halifeettts,
13. Et ixus, et vultur, et milvus
secundum speciem suam.
14. Et omnis corvus secundum
speciem suam.
In. Et filia struthionis, et noctua,
et larus, et accipiter secundum spe
ciem suam.
16. Et herodius, et ibis, et cyg-
nus,
17. Et pellicanus, et porphyrio,
et mergulus,
58 CALVIN'S HARMONY OF THE FOUR LEv.xi.2.
18. And the stork, and the heron 18. Et ciconia, et charadrius se-
ufter her kind, and the lapwing, and cundum specicm suam : et upupa et
the bat. vespertilio.
19. And every creeping thing that 19. Et omnc reptile alatwn im-
flieth is unclean unto you : they shall mundum est vobis, non comedetur.
not be eaten.
20. But of all clean fowls ye may 20. Oiunem avem nmndam come-
eat. tis.
LEV. xx. 25. Ye shall therefore put difference. I have no
doubt but that this sentence depends on the end of the fore
going verse ; for although that verse contains a reason to
deter them from incest, of which he had been speaking, still
it refers also to the doctrine before us, and stands in the
shape of preface to it. In a word, it connects two things,
for God here briefly declares His will, not only with respect
to unlawful and improper intercourse, but also why He for
bids His people to eat of unclean animals. Therefore He
says, " I am the Lord your God, which have separated you
from other people." Whence it follows, that for no other
reason were they prohibited from eating those animals, except
that they thence may learn to take more diligent heed, and
to withdraw themselves far from all the pollutions of the
Gentiles. He had before recommended purity by various
symbols, and now extends it even to the very animals. And
this reason must be carefully marked, that the distinction
between meats is propounded to them in order that they
may study purity. For there would be something unmean
ing in what is here said, if we did not know that this inter
diction was imposed with this object, that they should not
mix themselves promiscuously with the Gentiles. Therefore
it is again repeated, that they were severed, that they might
be God's inheritance ; and hence it is inferred, that holiness
was to be cultivated by them, that they might conform them
selves to the example of their God. Now it cannot be ques
tioned, that the distinction of meats which is prescribed, is
a supplement to the First Commandment, wherein the rule
for worshipping God duly and purely is laid down ; and thus
religion is rescued from all admixtures of superstition.
LEV. xr. 2. These are the beasts which ye shall eat. The
holy fathers, before the birth of Moses, knew what animals
were unclean ; of which fact Noah afforded a manifest proof.
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 59
when, by God's command, he took into the ark seven pairs
of the clean animals, and offered of them his sacrifice of
thanksgiving to God. Certainly he could not have obeyed
the command of God, unless he had either been taught by
secret inspiration, or unless this tradition had descended to
him from his forefathers. But there is nothing absurd in
the notion that God, desiring to confirm the traditional dis
tinction, appointed certain marks of difference whereby its
observation might be more scrupulously attended to, and lest
any transgression of it should creep in through ignorance.
For God also consecrated the Sabbath to Himself from the
creation of the world, and desired it to be observed by the
people before the promulgation of the Law ; and yet after
wards the peculiar holiness of the day was more distinctly
expressed. Besides, the clean animals are here distinguished
from the unclean, by name as well as by signs. The proper
names, which are recited, are of little service to us now-a-
days ; because many species which are common in the East,
are unknown elsewhere ; and it was therefore easy for Jews,1
who were born and had lived in distant countries, to fall
into error about them ; whilst, on the other hand, the more
bold they are in their conjectures, the less are they to be
trusted. As to many of them, I acknowledge that there is
no ambiguity, especially as to the tame animals, or those that
are to be found everywhere, or that have plain descriptions
of them given in the Bible. A positive knowledge then is
only to be sought from the signs which are here laid down ;
viz., that the animals which have cloven hoofs, and which
ruminate, are clean : and that those are unclean in which
either of these two things is wanting ; that cither sea or
river fish, which have fins and scales, are clean. No such
distinction as to birds is given, but only the unclean are
named, which it was sinful to eat. Lastly, mention is made
of reptiles. As to details, if there be anything worthy of
observation, the place to consider them will be further on ;
let us now remember, in general, what I have before touched
upon, viz., that whilst the Gentiles might eat every kind of
food, many were forbidden to the Jews, in order that they
1 " Rabins Juifs."— Fr.
60 CALVIN'S HARMONY OF THE FOUE LEV. XI. 2.
might learn in their very food to cultivate purity ; and this
was the object of their separation from ordinary customs.
Hence it arose that they use the word 7/1"!, chalal,1 both for
" to make common/' and to " contaminate ;" and the word
TlPl, chol, signifies " polluted," because it is opposed to any
thing holy or set apart. It is true, indeed, that the Gentiles,
by natural instinct, have regarded with the utmost horror
the eating of some of the animals which are here forbidden ;
still, God would surround His people with barriers, which
must separate them from their neighbours.
Those who imagine that God here had regard to their
health, as if discharging the office of a Physician, pervert by
their vain speculation the whole force and utility of this law.
I allow, indeed, that the meats which God permits to be
eaten are wholesome, and best adapted for food ; but, both
from the preface, — in which God admonished them that
holiness was to be cultivated by the people whom He had
chosen, — as also from the (subsequent) abolition of this law,
it is sufficiently plain that this distinction of meats was a
part of that elementary instruction2 under which God kept
His ancient people. " Let no man therefore judge you (says
Paul) in meat or in drink, which are a shadow of things to
come; but the body is of Christ/' (Col. ii. 16, 17.) By
which expressions he means, that what was spiritual had
been shadowed forth in the external rite of abstaining from
meats. To the same effect he elsewhere says, (Rom. xiv. 14,)
that he knows and is persuaded,3 that in the Lord Jesus
Christ there is nothing unclean ; viz., because Christ by his
death has redeemed His people from slavish subjection.
Hence it follows, that the prohibition of meats must be
1 ^in, is rendered by A. V. unholy, Lev. x. 10; common, 1 Sam.
xxi. 5 ; profane, Ezek. xxii. 26, and xlii. 20, in which last instance com
mon, or public, would have been more suitable. — W.
7 " Pedagogic." — Lat. " La doctrine puerile." — Fr.
8 Vide C. in loco, (Calvin Society Translation,) and Owen's note. C.
evidently does not understand the words in the sense of our translation ;
" I know, and am persuaded by the Lord Jesus,"— but rather as I have
given them in the text, supposing the Apostle to speak of Christ, not
as the author of his persuasion, but as the remover of the uncleanness
referred to. The Fr. is " il sait, et est persuade qu'il n'y a rien impur
a ceux, qui croyent en Jesus Chrst;" he knows and is persuaded that
there is notlunjr \inclean to them that believe in Jesus Christ.
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 61
counted among the ceremonies, which were exercises in the
worship of God. But here a question arises, how it is recon
cilable that, even from the days of Noah, certain animals
were unclean, and yet that all without exception were allowed
to be eaten ? I cannot agree with some in thinking that the
distinction originally made by God grew obsolete by degrees ;
for God, in excepting the eating of blood only, makes a grant
of whatsoever moves upon the earth as the food of the pos
terity of Noah. I therefore restrict to the sacrifices that
uncleanness, with the knowledge of which the hearts of the
Patriarchs were then inspired, nor do I doubt but that it was
as lawful for Abraham, as well as for them, to eat swine's
flesh as the flesh of oxen. Afterwards, when God imposed
the yoke of the Law to repress the licentiousness of the
people, He somewhat curtailed this general permission, not
because He repented of His liberality ; but because it was
useful to compel in this way to obedience these almost rude
and uncivilized people. But, since before the Law the condi
tion of the saints was the same as our own, it must be re
membered, as I said before, that, agreeably to the dictates
of nature, they spontaneously avoided certain foods, just as
at present no one will hunt wolves or lions for food, nor de
sire to eat serpents and other venomous animals. But the
object of this ordinance was different, viz., lest they who
were God's sacred and peculiar people, should freely and pro
miscuously communicate with the Gentiles.
3. Whatsoever parteth the hoof. Whilst I fear that but
little confidence can be placed in the allegories, in which
many have taken delight ; so I do not find any fault with,
nor even refuse that which has been handed down from the
ancients,1 viz., that by the cleaving of the hoof is signified
prudence in distinguishing the mysteries of Scripture, and
by the chewing of the cud serious meditation on its heavenly
1 Fr. " les Docteurs anciens." " Ungulam dividunt, qui secundum duo
testamenta firmo se gradu innocentise et justicise statuunt. Judrei rumi
nant verba legis : sed ungulam non findunt, quia duo testamenta non re-
cipiunt ; nee in Patrem et Filium credunt : fidei gressum dividunt : here-
tici ungulam findunt, in Patrem et Filium credentes ; sed doctrinam veritatis
non ruminant." — Glossa ordinaria, in loco.
62 CALVIN'S HARMONY OF THE FOUR LEV. xi. 3.
doctrines ; although I cannot approve of the subtlety1 which
they add, viz., that those "rightly divide the word" who
have known how to elicit mystical senses from its letter ;
because hence it has come to pass that they have allowed
themselves in all sorts of imaginations. I therefore embrace
the more simple notion, that they who only have a taste for
the carnal sense, do not divide the hoof; for, as Paul says,
only " he that is spiritual discerneth all things/' (1 Cor. ii.
15, margin.} The chewing of the cud ought to follow, duly
to prepare and digest the spiritual food ; for many gulp down
Scripture without profit, because they neither sincerely desire
to profit by it, nor seek to refresh their souls by it, as their
nourishment ; but satisfied with the empty delights of know
ledge, make no efforts to conform their life to it. In the
first clause, then, brutal stupidity is condemned ; in the
other, the ambition and levity of curious men.2 God, indeed,
set before Peter, in the vision, unclean animals as images
and figures of the Gentiles, (Acts x. 12 ;) and therefore it
is lawful, by probable analogy, to transfer to men what is
said about the animals. But why God should have appointed
the cloven hoof and rumination as signs, is no more clear to
me than why He should have forbidden their eating swine's
flesh ; unless, perchance, because the solid hoof is a sign of
wildness ; whilst the animals which do not ruminate feed
for the most part on filth and excrement. We know that on
this point there was much contention immediately after the
promulgation of the Gospel, because some of the Jews, in
their excessive devotion to the Law, and considering that
the distinction of meats was not to be reckoned among the
ceremonial enactments, desired that the new Church should
be bound by the same trammels as had been imposed upon
the ancient people. At length, by the decree of the Apostles,
permission was given to the Gentiles to eat all kinds of'
meat, except only blood and things strangled, and that only
for a time, for the sake of avoiding offence, since the Jews
1 " Toutefois ils gastent tout a la fin par une subtilite frivole, &c. ;"
nevertheless they spoil all by a frivolous subtlety. — Fr.
2 Addition in Fr. "qui ne prenent nulle refection de la doctrine de
salut ;" who receive no refreshment from the doctrine of salvation.
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 63
would not otherwise have been propitiated. Now, after
what God Himself had ordained respecting the distinction of
meats had been abrogated, it was an act of diabolical auda
city to oblige men's consciences by human laws, and to pre
vent them from enjoying the liberty obtained by Christ.
Another question remains, how God should pronounce
anything which He has created to be unclean ; for, if an
animal be rejected on account of its uncleanness, part of the
reproach redounds to the Author Himself. Besides, this re
jection seems also to be opposed to the first declaration of
God, when, considering all things which He had made, He
acknowledged them to be "very good/' The solution is,
that no animal was ever unclean in itself; but that this
merely refers to its use. Thus in the tree of the knowledge
of good and evil there was naturally neither fault nor harm,
so that it should infect man by its pollution, yet he con
tracted death from it on account of God's prohibition.
Wherefore, also, in this passage, God does not condemn His
work in the animals, but, as to their being eaten, He would
have them accounted unclean, that the people may abomi
nate that which is forbidden them. In a word, it is only
transgression which defiles: for the animals have never
changed their nature; but it was in God's power to deter
mine what He would have to be lawful or unlawful. Thus
another objection is removed. Christ declares that "not
that which goeth into the mouth defileth a man/' (Matt. xv.
11.) If any one should thence infer that harmless animals
are improperly condemned, we must reply that they are not
accounted unclean in themselves, but that the prohibition
had a different object. For that doctrine was always true,
that " the kingdom of God is not meat and drink," (Rom.
xiv. 17;) but, when God forbade the Israelites to eat this or
that kind of food, they were admonished by this ceremonial
precept how abominable is the inward corruption of the
heart. But by such elementary teaching they were pre
pared and led onwards to spiritual doctrine, that they might
know that nothing defiles a man except what comes out of
his mouth. Now-a-days the condition of believers is differ
ent, for liberty is obtained for them, since Christ, having
C j, CALVIN'S HARMONY OF THE FOUR LEV. xi. 4.
abrogated the Law, has nailed " the handwriting of ordi
nances to his cross/' (Col. ii. 1 4.)
4. Nevertheless these shall ye not eat of. He more clearly
expresses what he had previously glanced at, viz., that an
animal, although it may ruminate, shall not be clean unless
it also cleaves the hoof; and, on the other hand, that the
cloven hoof will not be sufficient unless combined with rumi
nation. In these words Moses taught that partial and
imperfect purity must not be obtruded upon God. If any
choose to think that rumination is the symbol of internal
purity, and the cloven hoof of external, his opinion will be a
probable one. Since this distinction has occurred to my
mind, although I have no taste for subtle speculations, I
have thought it well to mention it, yet leaving it free for
any one to accept it or not. Meanwhile we must hold it as
certain, as I have lately said, that God demands perfect
cleanliness, undefiled by any admixture. But the prohibi
tion was most onerous to the Jews with respect to swine's
flesh, because it is very well adapted for food, not only as
being a pleasant accompaniment of other meats, but because
the working-classes are fed upon it at a smaller cost. In
this point, therefore, the religion of the Jewish people was
especially proved. For, when the soldiers of Antiochus de
sired to force the people to an entire renunciation of the
Law, they only urged them to eat swine's flesh.1 And hence
the 'famous witticism of Augustus, "I would rather be
Herod's pig than his son ;"2 because, whilst he abstained
from pork, he was the murderer of his children. But, in
order that the Jews might observe this prohibition more
strictly, the very touch was also forbidden them ; so that it
was not only wicked to taste swine's flesh, but even to touch
it with their hands after the animal was killed. The same
rule did not apply to beef or mutton ; for it is necessary to
handle the meat which is appointed for our food.
1 There is allusion to this in 1 Mace. i. 47, and 62, 63. " Howbeit,
many in Israel were fully resolved and confirmed in themselves, not to eat
an v unclean thirg; wherefore they chose rather to die, that they might
not be denied with meats, and that they might not profane the holy cove
nant, so then they died."
8 Macrob., Saturnalia, ii. 4.
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 65
9. These shall ye eat of all that are in the waters. Here,
also, some who know little of religion, plausibly contend that
God is acting the physician's part, and distinguishing whole
some from unwholesome food. But although their opinion
is sufficiently refuted by medical men themselves, yet, even
if I should admit what they desire, they reason badly. For
the purpose of God was other than to provide for the people's
health ; and, because He had to do with a rude people, He
chose common marks, being admonished by which they might
gradually ascend to higher things. It would be useless to
follow the allegories which Isychius has invented ;* and I
would willingly bury in oblivion these triflings, except that
many have such a leaning to subtleties, that sober views
would scarcely please them, until the folly of these allegories
shall have been convicted. I will say nothing of the scales
and fins. If at first sight any should approve of what he
says as to the names of the fish being omitted, because the
Church seeks not a name upon earth, and that the Church is
signified by the fish, — let them consider whether it is con
sistent that the Church should only exist in the water ; and,
again, that the birds, which are nearer heaven, should be
excluded from this honour ; thirdly, that the clean animals
should be rejected, as if they did not belong to the Church ;
lastly, that those who by their contagion pollute the Church
should be counted amongst the elect, whose names are writ
ten in heaven ; for certainly many of the fish are unclean.
Those who will not acquiesce in these perspicuous reasons, I
will allow to wander in their labyrinth. This simple view
will satisfy the moderate and teachable, that the fish are not
1 " Hesychius, observing that no proper names are given here or else
where in Scripture, as I have said, to fishes, interprets it of the Gentiles
gathered into the Church, whose names she does not desire to be written
on earth, but in another generation, and in heaven ; that these are born
again in the waters of baptism ; that they have fins, in the meditation of
the law, which corresponds with the sublime and heavenly life ; and scales,
which may be easily removed, as also they may easily lay aside their igno
rance, even as scales are said to have fallen from the eyes of Paul when he
was converted. He declares that the adulterer, the covetous man, the
drunkard, and the calumniator, have not fins, since their life is sordid and
unclean ; and says that the worshipper of idols cannot be counted among
those who have scales, since he seems to be possessed of a hard and shelf-
jish-like, and incurable ignorance of divine things." — Lorinus, in loco.
VOL. II. E
CG CALVIN'S HARMONY OF THE FOUR LEV.XI.IO.
named, because the greater part of them were unknown to
the Jews, whose country did not produce many of the river-
fish, since it scarcely had any river besides the Jordan, whilst
the sea-fish only visited the neighbouring shores.
13. And these are they which ye shall have in abomination.
The species of birds and reptiles which are forbidden, are
such as common feeling almost naturally repudiates. And
assuredly God dealt with great indulgence towards His
people, so as not to weigh them down with too heavy bur
dens. But because man's greediness sometimes delights in
monstrous food, He desired even in minor matters to put the
rein upon them, lest they should rush with heathen nations
into intemperance, whereby they would be polluted. For
there was danger lest, by devouring filthy animals, they
should harden themselves to join in various other corruptions.
Another law is added, that they should not only abstain from
eating these unclean animals, but, if any such should be
killed, that they should not defile themselves by touching its
carcase ; nay, that if any vessels should have come in con
tact with them, those made of earth should be broken, and
others should be washed. It seems to be a trifling matter
to enjoin, that if a mouse should have been drowned in a
vessel of water, the vessel itself should be unclean ; and the
strictness appears excessive, that the Jews should be com
manded,1 if any such animal had fallen into a vessel of wine,
and had died there, not only to pour away the wine, but
also to destroy the vessel ; and if it had been smothered in
an oven, or had lain in the hearth, to break down both of
them ; as if spiritual infection reached even to things without
life. But we must always consider the intention of God,
from whence we shall learn that He was not so severe and
exacting in unimportant things as to tie His people to the
observation of (superfluous2) matters ; but that these were
acts of discipline whereby He might accustom them to study
purity, which is so generally neglected and omitted among
men. Now-a-days, also, we are commanded by the mouth
of Paul, " whether we eat, or drink, or whatsoever we do, to
1 " De contraindre les poures gens ;" to constrain the poor people.— Fr.
2 This word is added from the Fr.
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 67
do all to the glory of God," (1 Cor. x. 31 ;) but in this re
spect \ve differ from the ancient people, that, being delivered
from childish rudiments, we are directed only to what is
spiritual, viz., that meat and drink are supplied to us by
God, that we may serve in purity the Author of our life.
But it was necessary to stimulate the Jews in various ways,
that they might be more attentive to this object ; whilst God
commanded them to keep their houses free from all unclean-
ness, and to be diligent in watching over the purity of their
water, and all their vessels ; that He might constantly set
before their eyes how diligently He would have them to
labour after true cleanliness ; as follows in the end of the
chapter.
43. Ye shall not make yourselves abominable. He does not
invite them to take care of their health, nor warn them of
the danger of contracting diseases, but bids them beware of
defiling themselves. And a clearer explanation is subjoined,
" For I am the Lord your God : ye shall therefore sanctify
yourselves ; for I am holy/' Lest they should imagine that
the main part of religion was contained in external cere
monies, they were to consider the nature of God ; for, inas
much as He is a Spirit, He would be worshipped only spiri
tually. Thus holiness is only connected instrumentally with
the distinction of meats ; since their abstinence had no other
object than that they should consecrate themselves to God.
Therefore the superstition of the Jews was inexcusable, when
they satisfied themselves with trifling observances j1 as if one
should learn the letters of the alphabet without applying
them to their use, and reading what is written. From their
example we perceive how eagerly men lay hold of everv-
thing they can to sustain them in their hypocrisy, for they
not only wrested to their earthly notions the things which
were profitable in the pursuit of true integrity of heart ; but,
not content with this, they heaped to themselves many super-
i "Quand ils se sont arrestez a 1'observation une et simple de choses
frivoles ; comme si quelqu'un apprenoit 1' a, b, c, et qu'il ne luy chalust puis
apres d'accoupler les lettres pour lire ;" when they stopped at the bare
and simple observation of frivolous things ; as if one should learn the a, b,
c, and cared not afterwards to join the letters together so as to read.— Fr.
6s CALVIN'S HARMONY OF THE FOUR DEUT. xiv.21.
erogatory rites •/ hence the water of expiation, or lustration
always in use, even when they were unconscious of any pol
lution : hence their anxious labour in washing cups and
platters, that it might readily appear how constantly the
perversity of man abuses what God has appointed for the
best of reasons.
ftnotijer supplement toueijtng tTijtngB
Ztnelean*2
DEUTERONOMY, CHAPTER XIV.
'>! Ye shall not cat of any thing 21. Non comedetis ullum cada-
that dieth of itself: thoii shall give ver: peregrine qui cst intra pprtas
it unto the stranger that is in thy tuas dabis illud, et comedet illud.
"sites, that he may eat it ; or thou aut vendes alienigenie : populus cnim
inayest sell it unto an alien : for thou sanctus es Jehovje Deo tuo.
art an holy people unto the Lord thy
Cod.
EXOD. xxii. 31. And ye shall be 31. Viri sancti critis inihi : carnem
holy men unto me: neither shall ye in aj^ro raptam non comedetis, cam
eat an it flesh that is torn of beasts in projieietis earn,
the field; ye shall cast it to the dogs.
LEV. xvii. 15. And every soul 15. Omnis anima qiuc comederit
that eateth that which died of itself *, cadaver, aut raptum, tarn de indi-
or that which was torn with, beasts, genis quam de peregrinis, lavabit
whether it be one of your own coun- vestimenta sua, ubi laverit se aqua :
trv, or a stranger, he shall both wash eritque immundus usque ad vesper-
his clothes, and bathe himself in am, deinde nuindus erit.
water, and be unclean until the
even ; then shall he be clean.
16. But if he wash them not, nor 10. Quod si non laverit yestes, et
bathe his flesh, then he shall bear carnem non laverit, portabit iniqui-
his iniquity. tatem suam.
DEUT. xiv. 21. Ye shall not eat of any thing that dieth of
itself. The eating of any carcase, or of flesh torn by wild
beasts, is reckoned among the causes of defilement ; but we
must understand it to be the carcase of an animal which has
died of hunger or disease, for, from the nature of its death,
it contracted impurity, although in itself it were otherwise
1 Addition in F/\, " Comme si la religion eust cste enclose en choses de
neant •" as if religion had been comprised in things of nought.
2 Heading added from Fr., " Autre dependence dcs choses impures
par accident."
] ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 69
pure. The end of the precept is gathered from the reason
which is immediately subjoined, "for thou art a holy people
unto the Lord thy God," and from the ablution which is pre
scribed in the passage from Leviticus. The same thing is,
secondly, enjoined respecting flesh that has been torn, as
before with regard to the carcase, for the deformity of its
laceration is counted as uncleanness. The holiness of the
people is again referred to, that they may more diligently
beware of defilements. Hence it follows that those were
contaminated who should eat of torn flesh. Therefore, in
the third passage, he confirms it that the Jews were to ab
stain, and were prohibited from the eating of a carcase or
the flesh of an animal torn by beasts, lest they should pol
lute themselves. Nor is it an objection that the eating of
carrion and of blood are here prohibited in conjunction with
each other ; for we know that Moses does not always arrange
his precepts in order, but promiscuously adduces such as
appertain to different classes. Therefore, I have thought it
well to separate these two prohibitions which have distinct
objects, and whose dissimilarity manifestly appears from the
difference of their punishment. He who shall have eaten
blood shall be cut off from the people ; whereas he who shall
have eaten carrion, shall wash himself and be unclean till
the evening. A question might again arise respecting torn
or lacerated flesh ; but it seems in my judgment to be plain
enough from the context, that flesh torn by beasts is counted
amongst unclean meats ; for the reason of the law is ex
pressed, viz., because those who were chosen to be a holy
people should keep themselves pure and incorrupt. Nor
would God command that meat intended for man should be
thrown to dogs, unless it were infected with a contagion,
which would pollute His holy ones. As to the command, in
the first passage, to give it to a stranger, or to sell it to an
alien, that he might eat it, it does not appear reasonable,
since that would be to supply the materials for sin, as though
one should offer a sword to a madman, or transfer illicit
goods to others. But the solution of this difficulty is easy :
for the Gentiles were permitted to eat indifferently of all sorts
of food, since no distinctions were placed between them ;
70 CALVIN'S HARMONY OF THE FOUR DEUT.XXI. 10.
but the prohibition of certain meats was a mark of separa
tion between them and the elect people of God. A more
difficult question arises from a kind of contradiction, because
Moses in another passage binds both the stranger and the
home-born by the same law, and declares them to be alike
unclean if they shall have tasted of carrion. But we must
bear in mind that he sometimes calls those strangers who,
although born of heathen parents, had embraced the Law.
Circumcision, therefore, connected them with God, just as if
they had derived their origin from Abraham ; whilst there
were other strangers, whom uncircumcision separated from
the children of Abraham as profane and excommunicate.
The sum is, that whosoever allege God's name, and boast
themselves to be His people, are called to cultivate holiness,
and to keep themselves pure from every stain.'
Supplement aa to ^-Carriage tottij Ztnbeltrbrrs.1
DEUTERONOMY XXL
10. When thou goest forth to war 10. Quum egrcssus fueris ad bcl-
against thine enemies, and the Lord lum contra inimicos tuos, et dederit
thy God hath delivered them into eos Jehova Pens tuns in mannni
thine hands, and thou hast taken tuani, et ex eis captivos abduxeris :
them captive,
11. And seest among the captives 11. Vidcris autem in captivitate
a beautiful woman, and hast a desire mulierem pulcliram forma, et dea-
unto her, that thou wouldest have her maris earn, et acceperis tibi in uxo-
to thy wife; reni.
12. Then thou shalt bring her 12. Introduces earn domum tuam :
home to thine house ; and she shall et radet caput suum, ac prsecidet
shave her head, and pare her nails ; ungues suos :
13. And she shall put the raiment 13. Peponetque vestimentum cap-
of her captivity from off her, and tivitatis sua? a se, et manebit in domo
shall remain in thine house, and be- tua, ac ttebit patrem suum, et matrem
wail her lather and her mother a full suam mensem integrant : et postea
month : and after that thou shalt go ingredieris ad earn, erisque maritus
in unto her, and be her husband, and ejus, et erit tibi uxor.
she shall be thy wife.
10. When thou goest forth to war. The same thing is now
commanded respecting wives as above respecting meats. As
regarded the Canaanites, who were destined and devoted to
1 Heading added from French, " Autre dependence de se marier avec
les incredules."
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 71
destruction, we have seen that the Israelites were prohibited
from taking their women to wife, lest this connection should
be an enticement to sin ; but Moses now goes further, viz.,
that the Israelites, having obtained a victory over other
nations, should not marry any of the captive women, unless
purified by a solemn rite. This, then, is the sum, that the
Israelites should not defile themselves by profane marriages,
but in this point also should keep themselves pure and un-
corrupt, because they were separated from other people, to
be the peculiar people of God. It was better, indeed, that
they should altogether abstain from such marriages ; yet it
was difficult so to restrain their lust as that they should not
decline from chastity in the least degree ; and hence we
learn how much license conquerors allow themselves in war,
so that there is no room for perfect purity in them. Where
fore God so tempers His indulgence as that the Israelites,
remembering the adoption wherewith He had honoured them,
should not disgrace themselves, but in the very fervour of
their lust should retain some religious affection. But the
question here is not of unlawful ravishment, but Moses only
speaks of women who have been made captives by the right
of war, for we know that conquerors have abused them with
impunity, because they had them under their power and
dominion. But since many are led astray by the blandish
ments of their wives, God applies a remedy, viz., that the
abjuration of their former life should precede their marriage ;
and that none should be allowed to marry a foreign wife
until she shall have first renounced her own nation. To this
refers the ceremony, that the woman should shave her head,
and cut her nails, and change her garments, and lament her
father and her family for an entire month, viz., that she may
renounce her former life, and pass over to another people.
Some of the rabbins twist the words to a different meaning,
as if God would extinguish love in the minds of the hus
bands by disfiguring the women ; for the shaving of the head
greatly detracts from female beauty and elegance ; and " to
make the nails/5 for so the words literally mean, they under
stand as to let them grow ; and the prolongation of the nails
has a disgusting appearance. But their gloss is refuted by
72 CALVIN'S HARMONY OF THE FOUR DSUT.XYiu.19.
the context, in which she is commanded to put off the rai
ment of her captivity. But I have no doubt but that their
month of mourning, their shaven head, and the other signs,
are intended by God for their renewal, so that they may
accustom themselves to different habits. And with the same
object they are commanded to bewail their parents as if dead,
that they may bid farewell to their own people. To this the
Prophet seems to allude in Psalm xlv. 10, when he says,
" Hearken, 0 daughter, and consider, and incline thine ear ;
forget also thine own people, and thy father's house ;" for
he intimates that otherwise the marriage of a foreign woman
with Solomon would not be pure and legitimate, unless she
should relinquish her superstitions, and devote herself to
God's service. Nor was it needless that God should require
the Israelites diligently to beware lest they should take
wives as yet aliens from the study of true religion, since ex
perience most abundantly shews how fatal a snare it is. But
although we are not now bound to this observance, yet the
rule still holds good that men should not rashly ally them
selves with women still devoted to wicked superstitions.1
JTutttcial
DEUTERONOMY XVIII.
19. And it shall come to pass, that 19. Erit autem ut si quis non
whosoever will not hearken unto my audierit verba mea quae loquetur
words, which he shall speak in my Propheta in nomine meo, ego re
name, I will require it of him. quiram ab eo.
DEUT. xiii. 5. And that prophet, 5. Propheta autem falsus aut
or that dreamer of dreams, shall be somniator interficietur, eo quod
put to death ; because he hath defectionem loquutus sit contra
spoken to turn you away from the Jehovam Deum vestrum, qui eduxit
Lord your God, which brought you te e terra ./Egypti. et redemit te e
out of the land of Egypt, and re- domo servorum, ut te depelleret a via
deemed you out of the house of quam preecepit tibi Jehova Deus
bondage, to thrust thee out of the tuus, ut ambules in ea: et extermi-
way which the Lord thy God com- nabit malum e inedio tui.
mantled thee to walk in : so shalt
thou put the evil away from the midst
of thee.
1 Addition in Fr., "Pour s'envelopper en leur impiete."
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 73
THUS far I have reviewed THE SUPPLEMENTS TO THE FIRST
COMMANDMENT, which relate to the Ancient Types and Legal
Worship. The Commandment itself will always remain in
force, even to the end of the world ; and is given not only
to the Jews, but likewise to us also. But God formerly made
use of the ceremonies as temporary aids, of which, although
the use has ceased, the utility still remains ; because from
them it more clearly appears how God is to be duly served ;
and the spirit of religion shines forth in them. Therefore
the whole substance is contained in the precept, but in the
external exercise, as it were, the form to which God bound
none but His ancient people. Now follow The Political
Supplements,1 whereby God commands the punishments to
be inflicted, if His religion shall have been violated. For
political laws are not only enacted with reference to earthly
affairs, in order that men should maintain mutual equity with
each other, and should follow and observe what is right, but
that they should exercise themselves in the veneration of
God. For Plato also begins from hence, when he lays down
the legitimate constitution of a republic, and calls the fear
of God the preface of all laws ; nor has any profane author
ever existed who has not confessed that this is the principal
part of a well-constituted state, that all with one consent
should reverence and worship God. In this respect, indeed,
the wisdom of men was at fault, that they deemed that any
religion which they might prefer was to be sanctioned by
laws and by punishments ; yet the principle was a just one,
that the whole system of law is perverted if the cultivation
of piety is ignored by it.
But, whilst God commends the care and study of religion
to the judge, and commands that the contempt of it should
be publicly avenged, He at the same time provides against
a common error, that they should not rush into severity with
rash and inconsiderate zeal. For, inasmuch as the several
nations, cities, and kingdoms foolishly invent their own gods,
He propounds His own Law, from the regulation of which it
is sinful to decline. It has been wisely forbidden by human
legislators, that men should make to themselves private
1 Les dependences, qui concernent la justice et la police. — Fr.
74 CALVIN'S HARMONY OF THE FOUR DEUT.XIII.O.
gods ; but all this is vain unless the knowledge of the true
God enlightens and directs them. Justly, therefore, does
God recall His people to that doctrine which lie has de
livered, to the end that whosoever shall have contumaciously
despised it should be punished. But, since it would be in
sufficient that they should be once instructed in the proper
worship of God by a written law, unless daily preaching were
subjoined, God expressly furnishes His prophets with autho
rity, and denounces the punishment to be inflicted if any
should violate it. He had previously said that He would
raise up prophets, that the condition of His chosen people
should not be worse than that of other nations ; since, there
fore, He had deposited with them the treasure of true reli
gion, that they might be, as it were, its guardians, He now
threatens with destruction whosoever shall refuse to obey
their commands. It is plain, however, from the expression
" in my name," that He does not speak of all who may usurp
the name of prophet, for it is as much as to say that they
came from Him, and advanced nothing without His com
mand. For, although many may falsely present themselves in
God's name, this honourable distinction does not belong to
them unless God should ratify it ; but this is truly the char
acteristic of faithful and approved teachers, that they speak
in the name of God. Thus, when Christ promises that
" where two or three are gathered in His name, there is He
in the midst of them," (Matt, xviii. 20,) He does not dig
nify with such great honour hypocrites, who with sacrilegi
ous audacity usurp His name; but He speaks of the reality,
as will also appear more clearly from the reverse law, which
follows.
DEUT. xin. 5. And that prophet. Since the ministers of
Satan deceive men by their plausible exterior, when they
vaunt themselves to be the prophets of God, Moses had
already admonished them, that all teachers were not to be
listened to indifferently, but that the true were to be dis
tinguished from the false, and that, after judgment had, those
should obtain credit who deserved it. He now subjoins the
punishment of such as should creep in under the name of a
prophet to draw away the people into rebellion. For he
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 75
does not condemn to capital punishment those who may have
spread false doctrine, only on account of some particular or
trifling error, but those who are the authors of apostasy, and
so who pluck up religion by the roots. Observe, again, that
the season of this severity would not be until a positive reli
gion should be established ; and, therefore, the grossness of
the impiety is expressly named, " if they should have tried
to turn the people away from the worship of the true God/"
Moreover, that all excuse might be obviated, Moses says that
it is sufficiently manifested who God is, and how He is to be
worshipped, both by the wonderful blessing of their redemp
tion, as well as by the doctrine of the Law. Therefore, in
order that God may shew that so heavy a punishment is justly
inflicted upon apostates, He declares the certainty of that
religion which should exist among the Israelites ; as much
as to say, that no pardon could be granted to such impious
contempt, since God had abundantly proved the glory of His
Godhead by the miracle of their redemption, and had mani
fested His will in the Law.
It must then be remembered, that the crime of impiety
would not otherwise merit punishment, unless the religion
had not only been received by public consent and the suf
frages of the people, but, being supported also by sure and
indisputable proofs, should place its truth above the reach
of doubt. Thus, whilst their severity is preposterous who
defend superstitions with the sword, so also in a well consti
tuted polity, profane men are by no means to be tolerated,
by whom religion is subverted.1 Thus they are unable to
1 Tt is impossible not to be here reminded of Calvin's acquiescence in the
punishment of Servetus. In the principle he lays down, we have, as it
were, his final apology for the part he took in that matter. Any discussion
of the much- vexed question would here be out of place, but it may not be
altogether amiss to introduce the few following calm reflections from the
pen of a very able modern historian, M. de Felice : — " 1. Servetus was not
tary he
trine of all the great Christian communions, by saying that God in three
an ordinary heretic ; he was audaciously Pantheistic, and outraged the doc-
persons was a Cerberus — a monster with three heads. 2. He had already
been condemned to death by the (Roman) Catholic Doctors at Vienna in
Dauphine. 3. The matter was adjudicated, not by Calvin, but by the ma
gistrates of Geneva ; and, if it be objected that his opinion must have in
fluenced their decision, it must be remembered that the Councils of the other
Reformed Cantons of Switzerland unanimously approved of the sentence.
4. It was of supreme importance that the Reformation should clearly se-
76 CALVIN'S HARMONY OF THE FOUR DEUT.XIII.S.
endure, who desire to be at liberty to make disturbances
with impunity ; and therefore they call those sanguinarv
who teach that the errors by which religion is undermined
and thence destroyed, should be restrained by public autho
rity. But what will they gain by openly raving against
God ? God commands the false prophets to be put to death,
who pluck up the foundations of religion, and are the authors
and leaders of rebellion. Some scoundrel or other gainsays
this, and sets himself against the author of life and death.
What insolence is this ! *As to their denial that the truth
of God stands in need of such support, it is very true ; but
what is the meaning of this madness, in imposing a law
upon God, that He should not make use of the obedience of
magistrates in this respect ? And what avails it to question
about the necessity of this, since so it pleases God ? God
might, indeed, do without the assistance of the sword in de
fending religion ; but such is not His will. And what won
der if God should command magistrates to be the avengers
of His glory, when He neither wills nor suffers that thefts,
fornications, and drunkenness should be exempt from
punishment. In minor offences it shall not be lawful for the
judge to hesitate ; and when the worship of God and the
whole of religion is violated, shall so great a crime be fos
tered by his dissimulation ? Capital punishment shall be
decreed against adulterers ; but shall the despisers of God
be permitted with impunity to adulterate the doctrines of
salvation, and to draw away wretched souls from the faith ?
Pardon shall never be extended to poisoners, by whom the
body alone is injured ; and shall it be sport to deliver souls
to eternal destruction ? Finally, the magistracy, if its own
authority be assailed, shall take severe vengeance upon that
contempt ; and shall it suffer the profanation of God's holy
name to be unavenged ? What can be more monstrous ! But
it is superfluous to contend by argument, when God has once
paratc its cause from that of an Intidel like Servetus. The (Roman)
Catholic Church, which now-a-days accuses Calvin of having participated
in his condemnation, would, in the sixteenth century, have much more
harshly accused him, if he had sought for his acquittal."— Hist, des Pro
testants de France. Liv. i., § 6.
i " Quant a ce qui tels babouins alleguent," &c. — Fr.
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 77
pronounced what is His will, for we must needs abide by
His inviolable decree.
But it is questioned whether the law pertains to the king
dom of Christ, which is spiritual and distinct from all earthly
dominion ; and there are some men, not otherwise ill-dis
posed, to whom it appears that our condition under the Gos
pel is different from that of the ancient people under the
law ; not only because the kingdom of Christ is not of this
world, but because Christ was unwilling that the beginnings
of His kingdom should be aided by the sword. But, when
human judges consecrate their work to the promotion of
Christ's kingdom, 1 deny that on that account its nature is
changed. For, although it was Christ's will that His Gospel
should be proclaimed by His disciples in opposition to the
power of the whole world, and He exposed them armed with
the Word alone like sheep amongst wolves, He did not impose
on Himself an eternal law that He should never bring kings
under His subjection, nor tame their violence, nor change
them from being cruel persecutors into the patrons and guar
dians of His Church. Magistrates at first exercised tyranny
against the Church, because the time had not yet come when
they should " kiss the Son" of God, and, laying aside their
violence, should become the nursing fathers of the Church,
which they had assailed according to Isaiah's prophecy, that
undoubtedly refers to the coming of Christ. (Isaiah xlix.
6, 23.) Xor was it causelessly that Paul, when he enjoins
prayers to be made for kings and other worldly rulers, added
the reason that under them " we may lead a quiet and
peaceable life in all godliness and honesty/' (1 Tim. ii. 2.)
Christ, indeed as He is meek, would also, I confess, have us
to be imitators of His gentleness, but that does not prevent
pious magistrates from providing for the tranquillity and
safety of the Church by their defence of godliness ; since to
neglect this part of their duty, would be the greatest perfidy
and cruelty. And assuredly nothing can be more base than,
when we see wretched souls drawn away to eternal destruc
tion by reason of the impunity conceded to impious, wicked,
and perverse impostors, to count the salvation of those souls
for nothing. But, if under this pretext the superstitious
78 CALVIN'S HARMONY OF THE FOUR DEUT.xvn.12.
have dared to shed innocent blood, I reply that what God
has once commanded must not be brought to nought on ac
count of any abuse or corruption of men. For, if the cause
alone abundantly distinguishes the martyrs of Christ from
malefactors, though their punishment may be identical, so
the Papal executioners will not bring it to pass by their
unjust cruelty that the zeal of pious magistrates in punish
ing false and noxious teachers should be otherwise than
pleasing to God. And this is admirably expressed in the
words of Moses, when he reminds them that judgment must
be passed according to the law of God. I have already said
that this severity must not be extended to particular errors,
but where impiety breaks forth even into rebellion. When
it is added, " to thrust thee out of the way, which the Lord
thy God commanded thee," we gather from it that none are
to be given over to punishment, but those who shall have
been convicted by the plain word of God, lest men should
judge them arbitrarily. Whence it also appears that zeal
will err in hastily drawing the sword, unless a lawful exami
nation shall have been previously instituted.
DEUTERONOMY, CHAPTER XVIL
12. And the man that will do pre- 12. Vir autem qui egerit in super-
suniptuously, and will not hearken bia ut non audiat sacerdotem qiii
unto the priest that standeth to min- stat ut illic ministret Jehovse Deo
ister there before the Lord thy God, tuo, aut judicem, morietur vir ille,
or unto the judge, even that man et exteruiinabis malum ex Israele.
shall die : and thou shalt put away
the evil from Israel.
13. And all the people shall hear, 13. Atque onmes e populo audi-
and fear, and do no more presumptu- ant, ut timeant, neque in posterum
ously. superbiant.
He pronounces a similar punishment on those who shall
have contumaciously rejected the judgment of the priests. We
have already seen that the prophetical office was united with
the priesthood ; since, according to Malachi ii. 4, the cove
nant of God was with Levi, that his descendants might be
the guardians of His knowledge, and the interpreters of His
law : yet God often punished the laxity of the priests, by
setting other teachers over his people. At any rate, both
were ambassadors for Him. Since, therefore, the authority
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 79
of the prophets had been sanctioned above, the same rights
are now conferred upon the priests ; nor is this surprising,
for it was no trifling crime to despise God, the appointer of
this order. Yet we must remember what I have elsewhere
stated, that the priests were not armed with tyrannical au
thority, so that it was sinful to reject whatever they might
have decreed according to their own fancy. For neither did
God dethrone Himself when He appointed them, nor did He
bind men's consciences to obey their ordinances without dis
tinction, but only would put reins on the audacity of those
who have no scruple in undervaluing the government of the
Church. For this must be considered, that foul and horrible
would be the disorder, if men were promiscuously permitted
to reject whatever the rulers of the Church may have ap
pointed ; and it would be ridiculous that persons should be
called to govern, to whom no dignity should be accorded ;
and, therefore, natural reason itself shews and dictates, that
the reverence, which is here demanded, is due to all lawful
commands. God was the author of the priesthood : He, too,
ordained judges. What could be more absurd than that they
should be despised and laughed at with impunity, who pre
sided in the name and by the command of God ? But He
has never exalted a mortal man so high as to abdicate His
own rights ; nay, it was often necessary boldly to reject what
the priests had commanded. Urijah the priest built a pro
fane altar in the fashion of that at Damascus, which Ahaz
had sent, and offered a sacrifice thereon,1 (2 Kings xvi. ] 2,)
was it necessary that Isaiah should acquiesce in this ? Nay,
detestable was the adulation of all who assented to the de
cree of a wicked and perfidious priest. Moreover, we see
that the prophets were very often so far from agreeing with
the priests, that they waged open war with them. But the
whole of this matter is decided by the words of Moses, for
he docs not unreservedly condemn all who should not obey,
but restricts his law by the addition of a special mark, viz.,
if the contempt should arise from presumption or arrogance.
Therefore it was not else a capital crime to disobey the
1 " Ce vilein traistre Urie y offroit ;" that vile traitor Urijah offered on
it. — Fr.
80 CALVIN'S HARMONY OF THE FOUR DEUT.XVII. 13.
priest or the judge, unless any one should insolently and
proudly oppose himself to the ordinance established by God.
Otherwise this exception would have been interposed with
out reason. In fine, the priests of old were to be obeyed, as
far as it concerned the public peace that the pastors ordained
by God should be reverently honoured ; yet so as that there
should be no departure from God Himself, the one Head and
Prince of all pastors. We have elsewhere seen how foolishly
the Papists take this to themselves.1
13. And all the people. He shews from the object of the
enactment why the proud despiscrs (of the priests) were not
to be spared ; for punishments have reference to common
example, whilst, on the other hand, impunity is a bait to sin,
and the nurse of unbridled licentiousness. And, assuredly,
when He commands that the whole people should be inspired
with terror, it is a hint that, unless presumption should be
corrected, and the bold and wicked should be restrained by
severe discipline, the door would be opened to them to de
stroy the Church.
DEUTERONOMY XIII.
r>. If thy brother, the son of thy 6. Si incitaverit te frater tuus,
mother, or thy son, or thy daughter, filius matris tun?, aut filius tuus, aut
or the wife of thy bosom, or thy filia tua, aut uxor complexus tui, aut
friend, which is as thine own soul, amicus tints qui sit sicut anima tua,
entice thee secretly, saying, Let us clam dicendo, Eamus et colanms
go and serve other gods, which thou deos alienos quos non noveris neque
hast not known, thou, nor thy fa- tu, neque patres tui :
thers;
7. Namely, of the gods of the 7. E diis populnrum qui sunt in
people which are round about you, eircuitu vestro, sivc propinqui sint,
nigh unto thee, or far off from thee, sive remoti a te, ab extremo rcgionis
from the one end of the earth even usque ad extremum ejus :
unto the otlier end of the earth ;
8. Thou shalt not consent unto 8. Non acquiesces ei, neque obe-
him, nor hearken unto him ; neither dies ei, nee parcet ei oculus tuus,
shall thine eye pity him, neither shalt neque misereberis, neque occultabis
thou spare, neither shalt thou con- eum :
ceal him:
9. But thou shalt surely kill him ; 9. Sed occidendo occides eum :
thine hand shall be first upon him manus tua erit in eum prima ad
1 " Combien les Papistes sont sots et badins, voulant faire leur profit de
ce passage ;" how silly and trifling the Papists are, in seeking to make
their profit of this passage. — Fr.
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 81
to put him to death, and afterwards ipsum interficiendum, delude maims
the hand of all the people. imiversi popidi.
10. And thou shalt stone him with 10. Et lapidabis eum lapidibus,
stones, that he die ; because he hath et morietur : quia qiuesivit te abstra-
sought to thrust thee away from tlie here a Jehova Deo tuo, qui tduxit
Lord thy God, which brought thee te e terra JEgypti, e domo servo-
out of the land of Egypt, from the rum.
house of bondage.
11. And all Israel shall hear, and 11. Ut totus Israel audiant et
fear, and shall do no more any such timeant, nee addant f.tcere quicquam
wickedness as this is among you. simile huic rei pravre in medio tui.
6. If thy brother, the son of thy mother. The punishment
which he had commanded to be inflicted on false teachers,
is now extended to each one of the people. For although it
is a lighter offence in a private individual to draw others
with him into error, both because his ignorance is excusable,
and the profession of a teacher docs not increase his respon
sibility, yet a falling away from religion, from whencesoever
it arises, is intolerable to God. Only, those two points, to
which we have already adverted, are to be kept in remem
brance, viz., that this judgment can have no place except
where religion is duly constituted ; and, also, that all are not
to be put to death indifferently, who may have erred in some
particular, but that this severity is only to be exercised
against apostates, who pluck up religion by the roots, so that
the worship of God is adulterated, or pure doctrine abolished.
Nor indeed does God enjoin that the slipperiness of the
tongue is to be capitally punished, if it shall have inconsi
derately let fall something amiss, but rather 1thc wicked de
sign of altering the true religion, as the words clearly ex
press the matter. It is worth while remarking with 'what
particularity God enforces upon us the duty of fostering and
upholding religion: for, because general laws are usually
eluded by various exceptions, He expressly says that neither
brother, nor son, nor wife, nor intimate friend is to be spared/
The eye is said to pity, because the very look is of great
power in awakening the affections on both sides ; therefore
1 " Une malice deliberee, et conceue de longue main ;" deliberate malice,
and aforethought. — Fr.
2 Addition in Fr., " Quand ils tomberonten ceste malheurcte de vpuloir
attirer quelqu'un en idolatrie ;" when they shall fall into this iniquity of
wishing to tempt any one to idolatry. ^
VOL. II. F
82 CALVIN'S HARMONY OF THE FOUR DEUT.XIII.G.
it is not without reason that God requires1 such courage as
may be moved to pity neither by tears, nor blandishments, nor
the sadness of the spectacle. The phrases, too, are empha
tic, " thy brother, who proceeded from the same womb ;"
" the wife who sleeps in thy bosom or embrace ;" " the friend
whom you love as yourself ;" in order that pure zeal, when
it sees God's sacred name profaned, may not give way to any
human affection. Christ says that no one is worthy to be
acknowledged as His disciple, but he who shall neglect his
father, and mother, and children, when necessary. So now
God declares that all our tenderest affections, which are im
planted in us by nature, and in which all the best persons
sometimes indulge, are sinful, if they hinder us from vindi
cating His glory.
It is pious and praiseworthy to love our wives and children
as our own bowels ; nor is there any reason which forbids us
from regarding our brother and our friend with similar love ;
only let God be preferred to all, for it is too preposterous
to betray His glory for the sake of man. For to plead the
love due to our wives, or anything of the same kind, what is
this but to set our affections against God and His precepts ?
Wherefore the desire to mitigate that severity to which He
would harden us, betrays an effeminacy which He will not
endure. Now, there are two most just grounds for the
heaviness of the punishment ; first, because we are almost
all of us slack when we ought to be very zealous in avenging
the insults which God may receive ; and, secondly, because
more severe remedies are applied to perilous diseases, so it is
right that so noxious, and altogether deadly pestilence as
this should be met with extraordinary means. And to this
refers the expression "secretly." For although it might
seem cruel to betray such as have not publicly transgressed,
yet, inasmuch as sectaries fly from the light, and creep in
by clandestine and deceitful arts, it is necessary to prevent
them from fraudulently infecting individual houses with their
poison, as always is the case with them. Therefore God
1 Addition in Fr., " En celuy qui se voudra monstrer bon zelateur de la
religion;" in him, who would shew himself to be duly zealous in re-
^igion.
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 83
would have their insidious endeavours checked betimes, lest
the contagion should spread.
7. Namely, of the gods of the people. The sum of the
matter is to this effect, that we should so acquiesce in the
known truth, as that our ears may be closed to all the false
hoods by which it is opposed. Men's neighbourhood to each
other commonly produces, by their intercommunication, a
conformity of habits. Thus errors pass from one to the
other j1 and since we are generally prone to evil, the worse
pervert the better. Since, then, the people of Israel were
everywhere surrounded by idolaters, they might have easily
been enticed to imitate them, unless measures were taken to
prevent it. But the expression " round about" is used,
because a pretext for yielding might have been taken from
the fact, that the Israelites differed in religion not from a
single nation only, but from all who surrounded them on
every side. For to whatever quarter they looked, examples
presented themselves to their eyes, whereby they were at
tracted to a new and strange form of religion. He after
wards amplifies this, by adding, even if those nations " be
far off from thee ;" for the Israelites were not divided from
their neighbours only, but severed also from the whole human
race. But this was no slight temptation, that they found no
companions in the whole world, nor any nation, which agreed
with them. Besides, distance itself sometimes causes us to
have respect for those who are unknown to us ; since the
curiosity of men is volatile, and traverses in its levity sea
and land, in order to procure for itself pestiferous monsters
for the sake of their novelty. Meanwhile, God exalts the
faith which is founded on His Word, in comparison with the
manners, institutions, rites, and customs of all nations ; for
none has made any true proficiency in religion unless he
abominates whatever is opposed to it.
.9. But thou shalt surely kill him. He would not that every
one should privately execute vengeance without a public
trial ; but he referred to the ordinary custom, that the wit
nesses should throw the first stone at condemned criminals,
as we shall see elsewhere. For it was an admirable provi-
1 "Trottent 9a et la, et ont la vogue." — Fr.
84-
CALVIN'S HARMONY OF THE FOUR
I'lTT.XIII.
sion, that God would have those who had denounced the
crime, to be the executors of its punishment, in order that
they should be more cautious and moderate in giving their
testimony. The reason, which is added at the end, " because
he hath sought to thrust thce away from the Lord thy God,
who brought thcc out," &c., again exaggerates the crime on
the score of its ingratitude ; which was detestable in pro
portion to the inestimable blessing of their deliverance. It
was an act of gross wickedness to rebel against God after
they had known Him ; but it was still more gross to under
value their Deliverer. Finally, the advantage and fruit of
this severity is subjoined ; for, whilst punishment was in
flicted on one man's crime, all others were inspired with
terror ; and thus the death of one is a wholesome discipline
for all, in the way of example.
DEUTERONOMY, CHAPTER XIII.
12. If thou shalt hear .f/v in °ne
of thy cities, which the Lord thy God
hath given thee to dwell there, say-
ingj
13. Certain men, the children of
Belial, are gone out from among you,
and have withdrawn the inhabitants
of their city, saying, Let us go and
serve other gods, which ye have not
known ;
14. Then dhalt thou enquire, and
make search, and ask diligently :
and, behold, if it be truth, and the
thing certain, that such abomination
is wrought among you ;
15. Thou shalt surely smite the
inhabitants of that city with the edge
of the sword, destroying it utterly, and
all that is therein, and the cattle
thereof, with the edge of the sword.
10. And thou shalt gather all the
spoil of it into the midst of the street
thereof, and shalt burn with fire the
city, and all the spoil thereof every
whit, for the Lord thy God : and it
shall be an heap for ever ; it shall
not be built again.
17. And there shall cleave nought
of the cursed filing to thine hand :
12. Si audieris de una urbium
tuarum quas Jehova Deus tuus dat
tibi ut habites ibi, aliquem dicen-
teni :
13. Egressi sunt quidam homines
filii impietatis e medio tui, qui im-
pulerunt habit atores urbis sine, di-
cendo, Eamus et colamus deos ali-
enos quos non nostis.
14. Tune inquires, et investigabis
diligenter : et siquidem veritas sit et
minor verus, quod facta sit abomi-
natio ista in raedio tui :
15. Percutiendo pcrcuties habita-
tores urbis illius acie gladii, ]x?rdendo
earn, et quit-quid in ea fuerit, et ju-
nienta ejus acie gladii.
16. Atque omnia spolia ejus con-
gregabis in mcdio platecc ejus, et
conibures igni urbem ipsam et omnia
spolia ejus prorsus Jehovrc Deo tuo,
critque tumulus perpetuus, non aedi-
ficabitur.
17. Neque adlwrebit manui tua?
quicquam de anathemate, ut averta-
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUOtf. 85
that the Lord may turn from the tur Jehova ab ira furoris sui, et det
fierceness of his anger, and shew thce tibi misericordias, misereaturque tui,
mercy, and have compassion upon ac te multiplicet quern admodum ju-
thee, and multiply thee, as he hath ravit patribus tuis.
sworn unto thy fathers.
12. If tliou shalt hear say. If impiety and rebellion
should more widely prevail, Moses declares that whole cities,
together with their inhabitants, should rather be destroyed,
than that so great a crime should remain unpunished. Hence
we may better infer how unholy is the tenderness of those
who would have no punishment inflicted for the violation of
the religion of God. If any sedition may have arisen in an
army or nation, and the contagion may have spread through
the whole multitude, the severity of a just and moderate
ruler docs not usually proceed further than to punish the
ringleaders ; when, therefore, God commands all without ex
ception to be destroyed, the great atrocity of the crime is
made apparent. Hence, too, we are admonished, that zeal for
God's glory is but cold among us, unless true religion is held
to be of more value than the preservation of a single city or
people. But if so many together arc to be dragged to death
in crowds, their impudence is more than detestable, and their
pity cruelty itself, who would take no account of God's in
jured majesty, so that one man may be spared. And since
we are created to no other end, and live for no other cause
than that God may be glorified in us, it is better that the
whole world should perish, than that men should enjoy the
fruits of the earth in order that they may contaminate it
with their blasphemies. If those who first professed Christ's
name had been inspired with such zeal as this, true religion
would never have been overwhelmed, and almost extinguished
by so many corruptions. But we must always bear in mind
what I have already said, that this severity must not be re
sorted to except when the religion is suffering, which is not
only received by public authority and general opinion, but
which is proved on solid grounds to be true; so that it may
clearly appear that we are the avengers of God against the
wicked.
lo. Certain men, the children of Belial. Moses puts a
case, which very often is wont to occur. For all do not break
86 CALVIN'S HARMONY OF THE FOUR DEUT.XIIJ.15.
forth into impiety together at the same moment, but Satan
stirs up some who are like fans to excite others ; and by their
instigations the multitude is led to imitate them. Moses
calls such as these " children of Belial ;"* by which word
some think that rebellious (prcefractos) men are pointed out,
and expound it " without yoke." Their opinion, however,
seems to be more correct, who interpret it " men of nothing/'
men in whom nothing good or praiseworthy is found ; and
literally translate it " those who are worthless/'2 This ex
pression is invariably applied to the wicked (sceleratis, im-
probis, et nequam ;) and therefore Paul, contrasting Christ
with Belial, designates by it Satan the chief of all the wicked.
(2 Cor. vi. 15.) He uses the words " gone out," as if they
had dared to come forward, and openly to parade their im
piety. But, though the evil may have originated with a few
authors, he does not mean that punishment should stop with
them ; as if the instigation of others availed as an excuse
for the multitude. And he enjoins diligent inquiry to be
made, for two reasons : viz., lest they should connive at the
iniquity, and be lax, and careless about it, or lest they should
be too hasty and precipitate in their judgment ; because, on
the one hand, whilst we are never equitable, nor decide
rightly in precipitation and anger, so on the other it be
trays base indifference, and something like disloyalty, to
overlook so great a crime. Thus both activity and modera
tion are commended, so that the judge may neither be lax,
nor make any decision until the matter shall be carefully
inquired into.
15. Thou shalt surely smite. Lest the severity of the
punishment should occasion surprise, let us first observe that
the error was unpardonable, because its authors, being edu-
1 ^a, Belial. If the authority of the points be conceded, this word
must be considered as composed of <bi, without, and ^»», use, or profit, so
as to correspond with our expression good-for-nothing ; but, if the points
be disregarded, it might be considered as made up of ^>2, and hv, without
yoke ; insubmissive, rebellious. S. M.'s note says, " Without the yoke of
the Divine Law."— W.
1 " Ausquels il ne se trouve pas une seule goutte de bien." — Fr. The
Lat., "Eos, qui non ascendunt," appears to be a misprint; possibly for
qui non assis sunt (?)
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 87
cated in the doctrines of the Law, could not be deceived in
voluntarily, nor unless they had grown weary of religion, and
set their hearts on the impostures of the devil. On this ac
count God, in the Book of Jeremiah, in order to inveigh
more heavily against the inconstancy of the Jews, refers
them to distant isles and nations : " Pass over (He says)
and consider/' &c., " Hath a nation changed their gods,
which are yet no gods ? but my people have changed their
glory for that which doth not profit. Be astonished, 0 ye
heavens, at this," &c. (Jeremiah ii. 10-12.) For justly must
their instability be accounted monstrous, that they should
have voluntarily forsaken the fountain of life, and have been
carried away to vanity by their preposterous love of novelty.
If any should object that the little children at least were
innocent, I reply that, since all are condemned by the judg
ment of God from the least to the greatest, we contend
against Him in vain, even though He should destroy the very
infants as yet in their mothers' womb. When Sodom and
the neighbouring cities were swallowed up, we doubt not but
that in the mighty multitude many infants and pregnant
women also perished ; and whilst our reason struggles against
this, it is better rather to look up reverently to the Divine
tribunal, than to subject it to our own laws. The same may
be said of the destruction of Babylon ; for when the Prophet
exclaims : " Happy shall he be that taketh and dasheth thy
little ones against the stones/' he assuredly eulogizes the just
vengeance of God. (Psalm cxxxvii. 9.) So also in this pass
age, if it does not appear to us agreeable to reason that the
whole race of evil-doers should be exterminated, let us un
derstand that God is defrauded of His rights, whensoever
we measure His infinite greatness, which the angels them
selves admiringly adore, by our own feelings. Although we
must recollect that God would never have suffered any in
fants to be destroyed, except those which He had already re
probated and condemned to eternal death. But if we admit
God's right to deprive of the hope of salvation whomsoever
He sees fit, why should the temporal punishment, which is
much lighter, be found fault with ? Rather let us learn from
the severity of this Law, how detestable is the crime of set-
88 CALVIN'S HARMONY OF THE FOUR DKUT.XIII. 16.
ting up false and spurious modes of worship, since it con
taminates not only the infants, whose age prevents them
from being conscious of it,1 but even the cattle and flocks,
and the very houses and walls. For he proceeds immediately
afterwards to say,
16. And thou shalt gather all the spoil of it. They are
commanded to burn all the furniture, and whatever is found
in the city ; and the reason is subjoined, because it is ac
cursed (anathema}. If any city was taken in war, all that
God here commands to be burnt was to be counted as spoil,
for the Jews would pollute themselves by its very touch. It
might be indeed that God's intention was to obviate covct-
ousness, lest the Jews should mix up their zeal with rapine ;
but the principal reason was that which Moses expresses,
that the people might be more accustomed to detest the
crime, which they saw to be so cruelly punished by God.
The word OTI, cherem, which the Greeks have translated
anathema? properly means destruction, or abolition ; but
that which God would have annihilated, because He cannot
bear the sight of it, is called DIP!, before Him. Therefore
it is said, " Thou shalt burn it to the Lord thy God ;" for the
translation which some give, " for (propter} the Lord/' is not
quite literal. The sum is to this effect, that if they fear
God's vengeance for themselves, and desire to propitiate His
favour, they must hold in execration the houses and property
of those who have rebelled against the Law. Moreover, it is
implied by the words "mercy" and "compassion," that if
God should deal with absolute justice, the wickedness of one
city would^suffice to destroy a whole country. Whence we
gather, that a kind of expiation is demanded to propitiate
God, when they are commanded utterly to destroy the city,
and to cast every remnant of it into the fire.
EXODUS, CHAPTER XXII.
18. Thou shalt not suffer a witch 18. Maleficam non patieris vi-
to live. vere.
LEV. xx. 6. And the soul that 6. Anima quse respexerit ad Py-
1 " Lesquels n'en sont point coulpables." — Fr.
2 "Execration." — Fr.
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
89
tiirneth after such as have familiar
spirits, and after wizards, to go a
whoring after them, I will even set
my face against that soul, and will
cut him oft' from among his people.
27. A man also, or woman, that
hath a familiar spirit, or that is a
wizard, shall surely be put to death:
they shall stone them with stones;
their blood shall be upon them.
NUMB. xv. 30. But the soul that
doeth ought presumptuously, (whe
ther he be born in the land, or a
stranger,) the same reproacheth the
Lord ; and that soul shall be cut oft'
from among his people.
31. Because he hath despised the
word of the Lord, and hath broken
his commandment, that soul shall
utterly be cut oft': his iniquity shall
be upon him.
LEV. xx. 1. And the Lord spake
unto Moses, saying,
2. Again, thou shalt say to the
children of Israel, Whosoever he be
of the children of Israel, or of the
strangers that sojourn in Israel, that
giveth any of his seed unto Molech,
he shall surely be put to death : the
people of the land shall stone him
with stones.
3. And I will set my face against
that man, and will cut him off' from
among his people ; because he hath
given of his seed unto Molech. to de
file my sanctuary, and to profane my
holy name.
4. And if the people of the land
do any ways hide their eyes from the
man, when he giveth of his seed unto
Molech, and kill him not ;
5. Then I will set my face against
that man, and against his family, and
will cut him oft', and all that go a
whoring after him, to commit whore
dom with Molech, from among their
people.
EXOD. xii. 15. Whosoever eat-
eth leavened bread, from the first
day until the seventh day, that soul
shall be cut off from Israel.
thones et ariolos, ad fornicandum
post eos, ponam faciem meam con
tra animam illam. et exterminabo e
medio populi sui.
27. Vir sive mulier in quibus
fuerit Python, vel aruspicum spiritus,
moriendo morietur: lapidando lapi-
dabunt eos : sanguis eorum super
eos.
30. Anima qiue fecerit in manu
excelsa, tarn civis quam peregrinus,
ut Jehovam contumelia afticiat, ex-
cidetur anima ilia e medio populi
sui.
31. Quia sermonem Jchovrc con-
tempsit, et pr?eceptum ejus irritum
fecit : excidendo excidetur anima
ilia : iniquitas ejus in ea.
1. Loquutus cst Jehova ad Mo-
sen, dicendo :
2. Filiis Israel dices, Quicunque
e filiis Israel, et e peregrinis qui pere-
grinantur in Israel, dederit e semine
suo Moloch, moriendo morietur : po-
pulus teme lapidibus lapidabit
eum.
3. Ego etiam ponam faciem meam
contra vinmi ilium, et exterminabo
eum e medio populi sui, eo quod de-
derit e semine suo Moloch, ut con-
taminaret sanctuarium niemn, et
profanaret nomen sanctitatis mese.
4. Quod si abscondendo abscon-
derit populus teme oculos suos a viro
illo quando dabit ex semine suo Mo
loch, non interficiendo ilium ;
5. Tune ponam ego faciem meam
in viruni ilium, et in familiam ejus,
et succidam eum et omnes qui scor-
tantur post ipsum, ut scortentur post
Moloch, e medio populi sui.
15. Quicunque comcderit fermen-
tatum a die primo usque ad diem
septimum, excidetur anima ilia ex
Israel.
90 CALVIN'S HARMONY OF THE FOUR EXOD.XXII. 1 8.
19. Whosoever eateth that which is 19. Quicunque comederit fermen-
leavened, even that soul shall be cut tatum, exterminabitur anima ilia e
oft' from the congregation of Israel, coctu Israel : tarn peregrinus quam
whether he be a stranger, or born in indigena terra,
the land.
EXOD. xxii. 18. Thou shalt not suffer a witch to live. In
these passages the punishment of those is appointed who
should in any respect violate the worship of God. We have
lately seen how severely God avenged apostasy from the
faith ; but now He touches upon certain particular points
when religion is not professedly forsaken, but some corrup
tion is introduced, whereby its purity is affected. The first
passage denounces capital punishment upon witches ; by
which name Moses means enchantresses, or sorceresses, who
devote themselves to magic arts, either to injure persons by
their fascinations, or to seek revelations from the devil ; such
as she was whom Saul consulted, although she might be
called by a different name.1 Since such illusions carry with
them a wicked renunciation of God, no wonder that He would
have them punished with death. But since this pestilent
crime would be no more tolerable in a man than a woman,
it has been probably supposed that the law was directed
against women, because their sex is more disposed to super
stition. Certainly the same enactment is made respecting
males in Deut. xviii.,2 only the punishment is not there de
nounced, but God merely prohibits any of the people from
being an enchanter or a witch. Now it is clear that all the
kinds which are there recited, are here included under one ;
so that God would condemn to capital punishment all augurs,
and magicians, and consulters with familiar spirits, and
necromancers and followers of magic arts, as well as enchant
ers. And this will appear more plainly from the second and
third passages, in which God declares that He " will set His
face against all, that shall turn after such as have familiar
spirits, and after wizards," so as to cut them off from His
people ; and then commands that they should be destroyed
1 It is said of the woman, (1 Sam. xviii. 7,) that "she had a familiar
spirit," (31K) See vol. i. p. 428 ; the word here used is riDCOD, from
, prcestigiis uti. — Taylor's Concordance.
See ante, vol. i. p. 426, on Dent, xviii. 10.
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 91
by stoning. Wherefore, since it is not just that men should
escape with impunity, when the infirmity of women is not
spared, nor that dissimilar sentences should be pronounced
in similar cases, the same punishment which was decreed
against witches and enchantresses, is now extended to either
sex, and to all magical superstitions. In the words also
" that turneth to go a whoring," the atrocity of the crime is
again expressed, the similitude being taken from immodest
women, who seek with wandering glances for the indulgence
of their lust. Moses, therefore, signifies that, as soon as we
begin to cast our eyes this way and that, and do not keep
them fixed on God alone so as to be content with Him,
that sacred union1 is violated wherein He has bound us to
Himself.
NUMBERS xv. 30. But the soul that doeth ought. This verse
is variously translated. For some read it thus :2 " The soul
that doeth ought with a high hand, the same reproach eth the
Lord, and, therefore, shall be cut off;" thus there would be
two propositions. We have followed another opinion, read
ing it connectedly, " The soul, who shall have raised a high
hand to the reproach of God, shall be cut off/' Literally, it
is, " The soul, who shall have dealt with a high hand, whe
ther born in the land, or a stranger, himself blaspheming
God, and that soul shall be plucked up from the midst of
his people/' But, since either version is probable, and makes
no difference in substance, I have allowed myself freely to
choose that which expressed the meaning more clearly. " To
deal with a high hand" is nothing more than to attempt, or
undertake proudly, what is not lawful : for our hands ought
to be guided, and, as it were, restrained by God's word, lest
they should lift themselves up. But although men's hands
are used in various acts of audacity and wantonness, yet
here there is especial mention of the profanation of God's
true and legitimate worship, when anything is invented in
consistent with its purity : for the punishment is not decreed
against thefts, or murders, or other similar crimes, but against
the perverse imaginations, which tend to the corruption of
1 "Le manage spirituel."— Fr. 2 Vide A. V., and margin.
92 CALVIN'S HARMONY OF THE FOUR LEV.XX. 1.
religion. The reason is afterwards added: "Because lie
hath despised the word of the Lord, and hath broken His
commandment/' For it is no light offence to transgress the
bounds which God hath placed. Now, it is certain that all
self-invented services betray an impious contempt of God,
as if men designedly despised Him, and spurned at His com
mands. Whence we infer, that nothing is more opposed to
perfect and sincere religion than that temerity which induces
men to follow whatever course they please. The clause,
" his iniquity shall be upon him," may be explained in two
ways, either as a confirmation by Moses of the justice of this
punishment, and of its merited infliction, or as an admoni
tion, that the impiety should be corrected betimes, before it
has advanced too far. There is no objection to either.
LEV. xx. 1. And the Lord spaA-e. The prohibition of this
superstition was previously expounded in its proper place.
God here commands the punishment to be inflicted, if any
one should have polluted himself with it. And surely it was
a detestable sacrilege to enslave to idols that offspring,
which was begotten to God, and which He had adopted in
the loins of Abraham, since in this way they not only de
spoiled God of His right, but, so far as they could, blotted
out the grace of adoption. What He had then generally
pronounced, lie now specially applies, viz., that they should
be stoned who offered their seed to Molccli ; for otherwise
they would have tried to escape on the pretence that
they had no intention of revolting to other gods. Just as
now-a-days, under the Papacy, whatever is alleged from
Scripture against their impious and corrupt worship, is
coldly and contemptuously received ; because they varnish
over their idolatries, and so indulge themselves in them in
security. But after God has commanded His judges to
punish this crime severely, He at the same time declares
that, if perchance they should connive at it, and encourage it
by their lenity, He Himself will avenge it, so as to punish
much more heavily those who may have escaped from the
hands of men ; and not only so, but that He would implicate
all those who might have been aware of it in the same con
demnation.
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
93
Ex. xii. 15. Whosoever eateth leavened bread. This law
specially refers to the keeping of the Passover. God had
Lefore forbidden the use of leaven ; and He now enacts the
punishment to be inflicted, if any should neglect the prohi
bition, and mingle leaven with the Paschal feast. But it is
not without reason that we have postponed to this place
what Moses has joined together with the institution of the
Passover ; for the plan proposed by us demands that the
political laws, which sanction God's worship by the denun
ciation of punishments, should occupy their peculiar place.
From the punishment it appears that, although it may be
in itself a trifling matter to abstain from leaven, (as Paul
teaches that " bodily exercise profiteth little," 1 Tim. iv. 8,)
yet, inasmuch as in this ceremony the redemption of the
people was kept in memory, it was a very gross crime not to
observe whatever God had prescribed, for we must estimate
the importance of the rites of the law from their object.1
DEUTERONOMY, CHAPTER XVII.
14. When thou art come unto the
land which the Lord thy God giveth
thee, and shalt possess 'it, and shalt
dwell therein, and shalt say, I will
set a king over me, like as all the
nations that are about me :
15. Thou shalt in any wise set
him king over thee whom the Lord
thy God shall choose; one from
among thy brethren shalt thou set
king over thee : thou mayest not set
a stranger over thee, which is not thy
brother.
1G. But he shall not multiply
horses to himself, nor cause the
people to return to Egypt, to the end
that he should multiply horses : for
asmuch as the Lord hath said unto
you, Ye shall henceforth return no
more that way.
17. Neither shall he multiply wives
to himself, that his heart turn not
away ; neither shall he greatly mul
tiply to himself silver and gold.
18. And it shall be, when he sit-
14. Quiim ingressus fueris terrain
quam Jehova Deus tuns dat tibi, et
possederis earn, et habitaveris in ea,
ac dixeris, Constituam super me re-
gem sicut omnes gentes qua sunt
per circuitus meos.
15. Const i tuendo constitues super
te regem quern elegerit Jehova Deus
tuns : e medio fratrum tuorum con
stitues super te regem : non poteris
constituere super te virum alienige-
nam, qui non sit frater tuus.
1C. Verum non multiplicabit sibi
equos, neque reducet populum in
JEgyptum ad multiplicandos equos :
quum Jehova dixerit vobis, Non
adjicietis reverti per hanc viam am-
plius.
17. Neque multiplicabit sibi uxo-
res, neque avertetur cor ejus, neque
plurimum argentum et aurum sibi
cumulabit.
18. Verum quum sederit super
Selon leur fin, et leur verite." — Fr.
94 CALVIN'S HARMONY OF THE FOUR DEUT.XVII.14.
teth upon the throne of his kingdom, solium regni sui, tune describet sibi
that he shall write him a copy of exemplar legis hujus in volumine;
this law in a book, out of that which a conspectu sacerdotum et Levita-
is before the priests the Levites : rum.
19. And it shall be with him, and 19. Eritque apud cum, et leget in
he shall read therein all the days of eo cunctis diebus vita? sure : ut scili-
his life ; that he may learn to fear cet discat timere Jchovam Deum
the Lord his God, to keep all the suum : et observare omnia verba
words of this law, and these statutes, legis hujus, atque statuta hiec, ut
to do them : faciat ea.
20. That his heart be not lifted 20. Ne elevetur cor ejus super
up above his brethren, and that he fratres ipsius, neque declinet a prae-
turn not aside from the command- cepto ad dextram aut ad sinistram,
mcnt, to the right hand or to the ut proroget dies in regno suo : ipse
left : to the end that he may pro- et tilii ejus in medio Israelis.
long his days in his kingdom, he, and
his children, in the midst of Israel.
14. When thou art come unto the land. In this passage
God sets forth the merits of that sacerdotal kingdom, of
which mention is made elsewhere ; for, since the splendour
of the royal name might dazzle their eyes, so that they
should forget that God retained the sovereignty over them,
they are thus early admonished how unjust it would be if
the majesty of God should be diminished by the rule of a
mortal man. In sum, the power of kings is here put beneath
that of God ; and kings themselves are consecrated unto
obedience to Him, lest the people should ever turn to ungod
liness, whatever change of government might take place.
But although under the judges religion was often subverted,
yet it was not without a cause that a special law was enacted
with respect to kings, because nothing is more likely than
that earthly pomps should draw men away from piety. Now
we understand the design of God in this matter, let us pro
ceed to examine its several parts. He passes over (as I have
said) all the intermediate time until the beginning of the
kingdom, because this new state of things brought with it
an increase of danger: for as long as the judges were in
power, their different form of government separated the Jews
from heathen nations. All the surrounding neighbours
were subject to kings ; and God always retained the pre
eminence, whilst He raised up judges from amongst the peo
ple ; but when they began to choose kings for themselves,
they were so mixed up with the Gentiles, that it was easy
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 95
for them to fall into other corruptions. For the very simi
larity (of their governments) united them more closely;
wherefore, it is expressly said, When thou shalt set a king
over thee " like as all the nations that are about" thee. For
God signifies that the example of the nations would be an
evil snare to them, that they should desire to have a king,
and thus their condition would in future be identical, though
by divine decree it had been distinct. In short, their rebel
lion is here indirectly condemned, when God foretells that
they would wantonly shake off their yoke ; as indeed actually
took place, when they rejected Samuel, and tumultuously
required a king. On which point God elsewhere complains
that He was despised. But the question arises, how these
two things can be reconciled, that kings should reign over
them from the lust or foolish desire of the people, and yet
that the kingdom was the chief glory of the people, a special
pledge of God's favour, and consequently of their welfare
and full felicity. The prophecy of Jacob is well known,
"The sceptre shall not depart from Judah,— until Shi-
loh come." (Gen. xlix. 10.) Whence it appears that a king
was promised to the children of Abraham as an inestimable
blessing. Why, then, does not God declare Himself its au
thor ? I reply that, although it was God's design from the
beginning to set up David as a type of Christ, yet, because
their unseemly haste disturbed the order of things, the com
mencement of the kingdom is ascribed to the people's fault,
when they were impelled by their perverse emulation to
wish to be like the Gentiles. God appears then to have
designedly censured their wilfulness, as if He had said,
" Although by appointing a king, you approach more nearly
to the Gentiles, beware lest your perverse desire should
altogether turn you away from true religion."
15. Thou shalt in any wise set him king over thee. First
of all, God maintains His own supremacy in the appointment
of a king, and does not consign the matter to the people's
own suffrages ; that thus He may chastise their audacity in
demanding a king in accordance with a hasty impulse. Se
condly, He commands that he should be taken from the
people themselves, and excludes foreigners, because, if they
9G CALVIN'S HARMONY OF THE FOUR DEUT.XVII.IG.
had been admitted, a door was opened to apostasy ; for each
would have tried to force upon them his native gods, and
true religion would have been persecuted by the force and
threatenings of the royal power. Behold why God would
not suffer a king to be sought elsewhere but from 1
bosom of His Church ; in order that he might cherish and
maintain that pure worship which he had imbibed from his
childhood.
10. But he shall not multiply horses. The royal power
here circumscribed within certain limits, lest it should exalt
itself too much in reliance on the glory of its dignity.1
For wo know how insatiable are the desires of kings, inas
much as they imagine that all things are lawful to them.
Therefore, although the royal dignity may be splendid, God
would not have it to be the pretext of unrestrained power,
but restricts and limits it to legal bounds. 2p"l, rak, is an
adversative particle which some construe only ; almost with
the same meaning, because this exception was added to re
strain the passions of their kings. The first prohibition is,
that he should not collect for himself a multitude of horses ;
but, since it is twice repeated, we must consider why it is so.
Many thus translate it, " He shall not multiply horses, nor
cause the people to return to Egypt, to multiply horses
but this manner of speaking is harsh and obscure,
since the particle jtf&7, Icmagnan, signifies " for the sake of"
(propter), it may be properly translated to the letter, " for
the sake of multiplying horses/' (propter multiplicare, vel
propter ad mvltiplicandum.) I have no doubt, then, but
that God condemns an immoderate number of horses from
the consequences which might ensue; because it might
excite the minds of the kings rashly to undertake expedi
tions against the Egyptians. This, therefore, I consider to
be the genuine meaning, that the king should not provide
himself with horses in too great numbers, lest, when he was
in possession of many horses, he should lead his army into
Egypt. Thus, amongst other evils which might arise from a
1 Addition in /•>., " Et face du cheval eschappe ;" and act like a run-
A" - Le mot quo nous nvons translate an restc." In the Latin, vcrmn ;
A. V., but.
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 97
multitude of horses, Moses mentions this, that the king's
mind will be puffed up with pride, so as to invade Egypt with
an army of horse. Now, the question is, why God forbade
His people to return by that way ? Some explain it, that the
horses would be brought contrary to God's command, who
had forbidden them to trade (with that people ;x) but this
does not seem appropriate. Others think that the people
were prohibited from passing the desert, lest in their curio
sity they should be ungrateful to God ; but this, too, is far
fetched. To me it seems probable, that this journey was
prohibited them, in order that, being mindful of their deli
verance, they should be content with their own boundaries.
They had been rescued from a thousand deaths : if they had
voluntarily gone thither to provoke an adversary, their con
fidence would have been a sign of their despising and for
getting God's grace. Therefore, in order that the recollection
of their redemption should be deeply impressed upon their
minds, God would have the honour put upon His miracles,
that they should avoid those regions like the abysses of death.
Unless perhaps this reason may be preferred, that a handle
for those wicked alliances was cut off, which we see were
audaciously contracted, because the kings of Israel gloried in
the abundance of their cavalry. But the former explanation
is most suitable. This law, however, was not obeyed by their
best kings ; and hence it appears that the wilfulness and
pride of their kings could scarcely be repressed by any re
straints.
J 7. Neither shall he multiply wives to himself. Polygamy
at that time had generally prevailed, so that the very
humblest of the people violated the marriage vow with
impunity ; and therefore it was necessary that the kings
should be bound with closer restrictions, lest by their example
they should give greater countenance to incontinency. And
thus their ignorance is easily refuted who conclude that what
was specially interdicted to the kings was permitted to pri
vate individuals, whereas the law of chastity was hnposed
upon the former, because without this remedy there would
be no bounds to their lasciviousness. Besides, the people
1 Addition from Fr.
VOL. IT. G
98 CALVIN'S HARMONY OF THE FOUR DKUT.XVII. 18
would have been subjected to great expense on their account,
since such is the ambition of women, that they would all
have desired to receive royal treatment, and would have even
vied with each other in finery, as actually came to pass.
David transgressed this law, and in some degree excusably
on account of his repudiation by Michal ; still it appears that
lust had more power over him than the continency prescribed
by God. What follows is so connected by some as if it were
the reason of the foregoing sentence, in this way, " that kings
were not to multiply wives to themselves, lest their heart
should turn away from what was right," as was the case with
Solomon ; for, from being too devoted to his wives, and being
deceived by the snares of women, he fell into idolatry. And
assuredly it can scarcely fail to happen, that when many
wives beset a man, they must render his mind effeminate,
and stifle in him all his manly good sense. Yet I prefer
taking the clause separately, that kings must beware lest the
splendour of their dignity should affect the soundness of their
judgment, for nothing is more difficult than for one in great
power to continue disposed to temperance. Therefore God
does not in vain enjoin that they should constantly persevere
in their duty, and not lose their understanding. Moreover,
He forbids kings to heap up treasures, because it cannot be
done without rapine and violent exactions ; whilst, at the
same time, wealth encourages them audaciously to undertake
unjust wars, incites them to gross dissipation, and at length
hurries them forward to tyrannical excesses. First, there
fore, God would have kings beware, lest in their pursuit of
riches they should exhaust the blood of the people, and lest
they should lavish their ill-gotten money in superfluous ex
penses, and be extravagant with what belongs to others ;
and lastly, lest they should be tempted by the pride of wealth
to attempt unlawful things.
18. And it shall be, when he sitteth upon the throne. It
would not be enough to correct their errors unless kings were
also instructed in the fear of God, and properly taught their
duty ; now, therefore, a system of discipline is added, whereby
it was profitable for them to be grounded in the study of
religion and justice, viz., that they should take the Law from
•• ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 9.9
the priests and Levites, which was to be the rule of all their
actions. Because the demonstrative pronoun is used,1 some
think that only the book of Deuteronomy is referred to, but
without good reason. I make no doubt but that the whole
sum of doctrine is included, which is delivered both here
and in Exodus and Leviticus. But although it was without
exception to be common to all, yet in order that kings might
be more assiduously attentive in reading it, God would have
a copy peculiarly dedicated to their use by the priests and
Levites, and given into their hands in a solemn ceremony ;
that kings might know that they required greater wisdom
and counsel for ruling the people than private persons.
When, therefore, the priests and Levites presented them
with this book, it was as if God deposited this treasure with
the king. He then enjoins that they should exercise them
selves in the doctrine of the Law through the whole course
of their lives, because kings are usually supplied with books
only out of ostentation and pomp, and when they have tasted
of what is taught in them, straightway grow tired and cease
to read them. Finally, the object of their reading is sub
joined : first of all, in general, that they may learn to fear
God and keep His statutes ; and, secondly, lest, being lifted
up with pride and vanity, they should despise and oppress
their brethren. And the word brethren is used designedly,
lest they should imagine that the law of brotherhood was
abolished, because they were set over the whole people ; but
rather that they should study to cherish all as members (of
themselves.) Again, it is afterwards repeated, lest they
should " turn aside to the right hand or the left ;" because,
when men have much liberty of action, their lusts can never
be sufficiently restrained. But, lest it should be grievous to
them to be thus reduced to order, finally God reminds them
that this moderation would be useful to them, for that they
thus would prolong their reigns ; whereas the tyranny of
1 "Pource qu'il dit, de ceste loy ;" because he says, of this law. — Fr.
The LXX. translation 1S, Ka/ y^u.^n tuurea ro Aturtgeve/tiov TVTO iis /3//3X/av
VTK^OI. ruv hfiuv TUV Atvir&iv. C. seems to overlook the command that it
should be transcribed by the king himself, of which, notwithstanding the
opinion of some ancient commentators, the words appear to leave no
doubt
100 CALVIN'S HARMONY OF THE FOUH DEUT.XX.!.
kings is often their destruction ; as the Lacedemonian king
replied, when his wife was annoyed that the Ephori were
appointed to restrain him, "that he should indeed leave less
power to his children, but that it would be the more lasting."1
But here a long succession is promised by God's favour, if
they were willing to guide themselves aright.
DEUTERONOMY, CHAPTER XX.
1. When thou goest out to battle 1. Quum egressus fueris ad pne-
against thine enemies, and seest lium contra hostes tuos, ac videris
horses and chariots, and a people cquitatum, currus, et populum ma-
more than thou, be not afraid of joreni te, non metues ab illis : quia
them : for the Lord thy God is with Jehova Deus tuus tecum tst, qm tc
thee, which brought thee up out of eduxit e terra ^Egypti.
the land of Ktfypt.
2 And it shall be, when ye are 2. Et qmim occiurentis ad pne-
come nigh unto the battle, that the lium, accedet sacerdos ad populum,
priest shall approach and speak unto
1 V'lTul shall say unto them, Hear, 3. Ac dicet illis, Audi Israel, vos
O Israel ; Ye approach this day unto occurretis hodie ad pneliandum cum
battle against your enemies : let not hostibus vestns : ne mollescat cor
your hearts faint ; fear not, and do vestrum, neque timeatis, neque ter-
not tremble, neither be ye terrified reamini, neque paveatis a facie c
because of them : nmi :
4 For the Lord your God is he 4. Quoniam Jehova Deus vester
that "oeth with you, to fight for you incedit vobiscum ad pneliandum pro
against your enemies, to save you. vobis contra hostes vestros, et ad
servandum vos.
1. When thou goest out to battle. This law also, which
concerns their political government, is a Supplement to the
First Commandment, enacting that they should carry on
their wars under the auspices of God, and, trusting in His
help, should follow Him as their leader. For it behoved
them to give this proof of their piety, so as to look to God
not less in war than in peace, and not to rest their hopes of
safety on anything but the invocation of His name. Whence
we gather that the worship of God should be by no means
passed over in civil and earthly government ; for, although
its direct object is to preserve mutual equity between men,
yet religion always ought to hold the first place. The sum,
1 This anecdote of Theopompus is mentioned by Aristotle, Pol. v. 11:
Plutarch, in vita Lycurgi, § 7 ; and Valerius Max., lib. iv. cap. i. § 8
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 101
therefore, is that, amidst the very clang of arms, they must
not be in such confusion as not to recognise that they are
under the guardianship of God, or to lose the confidence
that they will be safe in reliance on His power. He does
not, however, encourage them rashly to engage in war, but
takes it for granted that there is a legitimate cause for it ;
because this would be a gross abuse of God's name, to seek a
prosperous issue from Him, when we are engaged in anything
contrary to His command. But He forbids them to fear,
although the enemy should be superior in horses, in multi
tude, and in all their warlike array ; and in these words He
reminds them that they would not be liable to suffer defeat,
because they were not supplied with abundance of chariots
and horses ; for we have lately seen that not even their kings
were permitted to collect the forces in which the Gentile
nations gloried ; and therefore, lest the consciousness of their
weakness should make them afraid, God declares that His
strength would be a sufficient safeguard to them. And
without question that passage in Psalm xx. 7, is taken from
hence, " Some trust in chariots, and some in horses ; but we
will remember the name of the Lord our God/' On which
score Isaiah reproves the people, because, refusing the waters
of Shiloah, they long for great and rapid rivers ; viz., 'as he
elsewhere explains it, because they trust in the horsemen of
Egypt. (Is. viii. 6; xxxi. 1.) But we must observe upon
what their security is to be founded, viz., because the people
ought to hope that the same Divine power would be with
them to the end, which their fathers had experienced when
they were redeemed from Egypt.
2. And it shall be, when ye are come nigh God commits
the duty of exhortation to the priests, when the time of the
conflict shall have arrived. But we gather from the expres
sions used that this passage is supplementary to the First
Commandment, for it contains no more than that the priest
should encourage the Israelites to confidence, the ground of
which is declared to be the help of God in preserving and con
stantly protecting the Church, which He has once redeemed.
Moreover, He forbids their fears not in one word only, but
heaps many together, " let not your hearts faint, fear not,
102
CALVIN'S HARMONY OF THE FOUR DEUT.xx.2.
and do not tremble, neither be ye terrified." By this we arc
reminded how difficult it is to cure that evil— fear, which in
so many different ways assails and disturbs our minds, that
they should not rest in God. And surely we all experience
that we are troubled by such various besetments, that we
have need of manifold remedies for the establishment of our
faith. We must observe, too, the familiar representation of
the presence of God, that He should go together with His
people, to save them, viz., if they should be exposed to dan
ger not by their own fault, but by the unjust aggression of
their enemies.
NUMBERS, CHAPTER X.
1. And the Lord spake unto
Moses, saying,
2. Make thee two trumpets of
silver ; of a whole piece shall thou
make them: that thou mayest use
them for the calling of the assembly,
and for the journeying of the camps.
3. And when they shall blow with
them, all the assembly shall assem
ble themselves to thee at the door of
the tabernacle of the congregation.
4. And if they blow but with one
trumpet, then the princes, which are
heads of t lie thousands of Israel, shall
gather themselves unto thee.
5. When ye blow an alarm, then
the camps that lie on the east parts
shall go forward.
6. When ye blow an alarm the
second time, then the camps that lie
on the south side shall take their
journey : they shall blow an alarm
for their journeys.
7. But when the congregation is
to be gathered together, ye shall blow,
but ye shall not sound an alarm.
8. And the sons of Aaron, the
priests, shall blow with the trumpets :
and they shall be to you for an ordin
ance for ever throughout your gene
rations.
9. And if you go to war in your
land against the enemy that oppress-
eth you, then ye shall blow an alarm
with the trumpets ; and ye shall be
remembered before the Lord your
1. Et loquutus est Jehovaad Mo-
sen, dicendo :
2. Fac tibi duas tubas argenteas:
opere ductili facies illas: quse sint
tibi ad convocationem coetus, et ad
castra movenda.
3. Quum clangent illis, congrega-
buntur ad te omnes coetus ad ostium
tabernaculi testimonii.
4. Si vero una clanxerint, congre-
gabuntur ad te principes, capita
mi Ilium Israelis.
5. Si vero clanxeritis cum jubila-
tione, proficiscentur castra eorum
qui castrametantur ad Orientem.
6. Quum autem clanxeritis cum
jubilatione secundo, turn proficiscen
tur castra eorum qui castrametan
tur ad meridiem ; cum jubilatione
clangent in profectionibus suis.
7. Quando vero congregabitis COB-
tum, clangetis, sed absque jubila
tione.
8. Filii autem Aharon sacerdotes
clangent tubis illis, eruntque vobis
in statutum perpetuum per abates
vestras.
9. Et quando venietis ad pra?-
lium in terra vestra contra hos-
tem vestrum qui vos affliget, cum
jubilatione clangetis tubis illis: et
recordatio vestri erit coram Jehova
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 103
God, and ye shall be saved from Deo vestro, ut serve-mini ab hosti •
your enemies. bus vestris.
10. Also in the day of your glad- 10. Die quoque betitiaj vestrse, et
ness, and in your solemn days, and in solennitatibus vestris, et in prin-
in the beginnings of your months, cipiis mensium vestrorum clangetis
ye shall blow with the trumpets over tubis illis super holocaust a, et super
your burnt-offerings, and over the sacrificia prosperitatum vestrarum,
sacrifices of your peace-offerings ; ut sint vobis in recordationem coram
that they may be to you for a me- Deo vestro : ego Jehova Deus ves-
morial before your God: I am the ter.
Lord your God.
2. Make thee two trumpets of silver. This passage respect
ing the silver trumpets, which gave the gathering-signal, so
that the people should always be attentive to the voice and
will of God, is properly annexed to the First Commandment.
For God would have the Israelites set in motion by their
sound, whithersoever they were to go, so that they should
not dare to commence anything either in war or in peace,
except under His guidance and auspices, as it were. But
their use was threefold, viz., to gather the people or the
rulers to public assemblies ; to arm them against their ene
mies ; and, thirdly, to announce the sacrifices and festivals.
It might seem absurd, and somewhat indecorous, to appoint
the priests to be trumpeters, since there was no splendour or
dignity in this office ; but God would in this way awaken
greater reverence in the minds of the people, that the autho
rity of the priests should precede all their actions. For this
office, to which they were appointed, was no servile one, as
that they should blow the trumpets at the command of
others ; but rather did God thus set them over public affairs,
that the people might not tumultuously call their assemblies
in the blindness and precipitation of passion, but rather that
modesty, gravity, and moderation should be observed in
them. We know how often in earthly affairs God is not
regarded, but counsels are confidently discussed without
reference to His word. He testified, therefore, by this em
ployment of the priests, that all assemblies, except those in
which He should preside, were accursed. Profane nations
also had their ceremonies, such as auguries, supplications,
soothsayings, victims,1 because natural reason dictated that
i " Comme d'espier le vol des oiseaux, ou de regarder les entrailles des
10 -A CALVIN'S HARMONY OF THE FOUR NUMB. x. 2.
nothing could be engaged in successfully without Divine
assistance ; but God would have His people bound to Him
in another way, so that, when called by the sound of the
sacred trumpets as by a voice from heaven, they should
assemble to holy and pious deliberations. The circumstance
of the place also has the same object. The door of the
Tabernacle was to them, as if they placed themselves in the
sight of God. "We will speak of the word "ItflD, mogned,1
elsewhere. Although it signifies an appointed time, or place,
and also an assembly of the people, I prefer translating it
convention, because God there in a solemn manner, as if
before His sacred tribunal, called the people to witness, or,
according to appointment, proceeded to make a covenant
with them.
lie was also unwilling that wars should be undertaken
precipitately, or with the desire of vengeance, but that the
priests should perform the office of heralds, (feciales,') in order
that he might be the originator of them himself. But it was
honourable for the priests to be the proclaimers of the fes
tivals, and to cite the people to the sanctuary. Now, since
we understand the intention of the Legislator, let us briefly
touch upon the words. We have said that the priests, when
they sounded, were, as it were, the organs or interpreters of
God, that the Israelites might depend upon His voice and
commandment. If the princes or heads of thousands only
were to be called, they sounded only once ; if it was a con
vocation of the whole people, they doubled the sound. A
similar distinction was observed in war, that a different signal
should be given, according as the camps of either side were
to advance. Some use the fictitious word taratantara,2 in
place of what I have translated " with jubilation :" it is pro
bable that it was a louder and more protracted sound, but
blown with intervals. We must, however, observe the pro-
sacrifices, et meme sacrifier, et faire prieres solennelles ;" such as observing
the flight of birds or examining the entrails of sacrifices, and even sacri
ficing and offering solemn prayers. — Fr.
1 " Le mot Hebrieu, que nous avons translate convenance." — />. An
heemantic from ly, to give previous notice, to summon together. — W.
3 Thus Malvenda in Poole's Syn., "et clangetis taratantara." The
word is used by Ennius, " At tuba terribili sonitu taratantara dixit." —
Sera, in j£n , ix. A. V., "an alarm."
1ST COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 105
mise, which is inserted, that the Israelites "should be
remembered before the Lord/' that He should put their
enemies to flight ; not as if the safety or deliverance of the
people was attached to the trumpets, but because they did
not go to the battle except in reliance on God's aid. For
the reality itself is conjoined with the external symbol, viz.,
that they should fight under God, should follow Him as their
Leader, and should account all their strength to be in His
grace. And that all the saints were guided by this rule
appears from Psalm xx. 7, — " Some trust in chariots, and
some in horses ; but we will remember the name of the Lord
our God :" and again, " There is no king saved by the mul
titude of an host ; a mighty man is not delivered by much
strength. Behold, the eye of the Lord is upon them that
fear him, upon them that hope in his mercy." (Ps. xxxiii.
16, 18.)
10. Also in the day of your gladness. This was as if God
should make it manifest that He approved of no festivals,
and that no sacrifices pleased Him, except His command
should go before them ; for it was not lawful for the people
to choose this or that day, but the authority for prescribing
them was in the hands of the ministers of sacred things.
And, indeed, God Himself had appointed the New-moons
(Neomenias, vel novilunia) and the other solemnities ; but,
lest any change should occur, since men are ever daring in
their innovations, He would have their lawful observation
sanctioned by the sound of the trumpets ; as if, by the mouth
of the priests, He Himself published the holy assemblies.
The sacrifices, which others have translated " of your peace-
offerings/'1 I translate, and not without reason, " of your
prosperities/' For this is what 03^7^, shalmecem, pro
perly means ; and it was the name they gave to their sup
plications and testimonies of thanksgiving, when they had
been delivered from some great danger, or were visited by
some extraordinary blessing from God. But Moses says
1 So A. V- DHablr, Pacificorum vestrorum, is the rendering of /S'. M.
To justify rendering this form of the word your prosperities, the vowel-
points should be different. Your sacrifices of thanksgiving, is the ordin
ary interpretation of the lexicographers. — W.
1()G CALVIN'S HARMONY OF THE FOUR KXOD.XX.4-b'.
that the trumpets were to be " for a memorial before their
God ;" because when they should have assembled at His com
mand, He would look upon them, and honour them with His
paternal favour.
Commandment*
EXODUS, CHAPTER XX.
4. Thou shall not make unto thee
any graven image, or any likeness of
any thing that is in heaven above,
or that is in the earth beneath, or
that is in the water under the earth :
5. Thou shall not bow down thy
self to them, nor serve Ihem : for I
Ihe Lord thy God am a jealous God,
visiting the iniquity of the fathers
upon the children unto the third and
fourth generation of them that hate
me;
6. And shewing mercy unto thou
sands of them thai love me, and keep
my commandments.
4. Non facies tibi sculptile, neque
ullam imaginem eomm qu» sunl in
coelo sursum, neque eomm qua in
terra deorsum, neque eorum qure in
aquis sunt subler terram.
5. Non adorabLs ea, neque coles
ea, ego enim Jehova Deus tuus, Deus
zeloles, visilans iniquilalem palrum
super filios, in tertiam et quart am
generalionem in his qui me ode-
runt:
6. Et faciens misericordiam in
mille diligenlibus me, et custodien-
tibus pnecepta mea.
THE REPETITION FROM DEUTERONOMY V.
8. Thou shall nol make thee any
graven image, or any likeness of any
tiling thai is in heaven above, or lhal
is in the earth benealh, or lhal is in
the waters beneath Ihe earth:
9. Thou shall not bow down thy
self unto them, nor serve them : for
I the Lord thy God am a jealous
God, visiting the iniquity of Ihe
falhers upon Ihe children unto the
third and fourth generation of them
that hate me,
10. And shewing mercy unto thou
sands of them thai love me, and keep
my commandments.
8. Non facies tibi sculplile vel
ullam imaginem eorum qute sunt in
ca'lo sursum, nee eorum qua? sunt in
terra deorsum, nee eonim qute sunt
in aquis sub terra.
9. Non adorabis ea, neque coles :
ego enim Jehova Deus tuus, Deus
zelotes, visilans iniquilalem patmm
super filios, in tertiam et quartam
generalionem in his qui me ode-
runl.
10. Faciens autem misericordiam
in millia diligentibus me, el cuslo-
dientibus pnecepta mea.
EXOD. xx. 4. Thou shall not make unto thee any graven
image. In the First Commandment, after He had taught who
was the true God, He commanded that He alone should be
worshipped ; and now He defines what is His LEGITIMATE
WORSHIP. Now, since these are two distinct things, we con-
SND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 107
elude that the commandments are also distinct, in which
different things are treated of. The former indeed precedes
in order, viz., that believers are to be contented with one
God ; but it would not be sufficient for us to be instructed to
worship Him alone, unless we also knew the manner in
which He would be worshipped. The sum is, that the wor
ship of Gfod must be spiritual, in order that it may corre
spond with His nature. For although Moses only speaks of
idolatry, yet there is no doubt but that by synecdoche, as in
all the rest of the Law, he condemns all fictitious services
which men in their ingenuity have invented. For hence
have arisen the carnal mixtures whereby God's worship has
been profaned, that they estimate Him according to their
own reason, and thus in a manner metamorphose Him. It
is necessary, then, to remember what God is, lest we should
form any gross or earthly ideas respecting Him. The words
simply express that it is wrong1 for men to seek the pre
sence of God in any visible image, because He cannot be
represented to our eyes. The command that they should
not make any likeness, either of any thing which is in
heaven, or in the earth, or in the waters under the earth, is
derived from the evil custom which had everywhere pre
vailed ; for, since superstition is never uniform, but is drawn
aside in various directions, some thought that God was re
presented under the form of fishes, others under that of
birds, others in that of brutes ; and history especially re
counts by what shameless delusions Egypt was led astray.
And hence too the vanity of men is declared, since, whither
soever they turn their eyes, they everywhere lay hold of the
materials of error, notwithstanding that God's glory shines
on every side, and whatever is seen above or below, invites
us to the true God.
Since, therefore, men are thus deluded, so as to frame for
themselves the materials of error from all things they behold,
Moses now elevates them above the whole fabric and elements
of the world ; for by the things that are " in heaven above,"
he designates not only the birds, but the sun, and the moon,
and all the stars also ; as will soon be seen. He declares,
1 " C'est une folie et perversite." — Fr.
108 CALVIN'S HARMONY OF THE FOUR EXOD. xx. 4-6.
then, that a true image of God is not to be found in all the
world ; and hence that His glory is defiled, and His truth
corrupted by the lie, whenever He is set before our eyes in
a visible form. Now we must remark, that there are two
parts in the Commandment — t\\e first forbids the erection of
a graven image, or any likeness ; the second prohibits the
transferring of the worship which God claims for Himself
alone, to any of these phantoms or delusive shows. There
fore, to devise any image of God, is in itself impious; because
by this corruption His Majesty is adulterated, and He is
figured to be other than He is. There is no need of refuting
the foolish fancy of some, that all sculptures and pictures
are here condemned by Moses, for he had no other object
than to rescue God's glory from all the imaginations which
tend to corrupt it. And assuredly it is a most gross inde
cency to make God like a stock or a stone. Some expound
the words, " Thou shalt not make to thyself a graven image,
which thou mayest adore ;"J as if it were allowable to make
a visible image of God, provided it be not adored ; but the
expositions which will follow will easily refute their error.
Meanwhile, I do not deny that these things are to he taken
connectedly, since superstitious worship is hardly ever separ
ated from the preceding error ; for as soon as any one has
permitted himself to devise an image of God, lie imme
diately falls into false worship. And surely whosoever re
verently and soberly feels and thinks about God Himself, is
far from this absurdity ; nor does any desire or presumption
to metamorphose God ever creep in, except when coarse and
carnal imaginations occupy our minds. Hence it comes to
pass, that those, who frame for themselves gods of corruptible
materials, superstitiously adore the work of their own hands.
I will then readily allow these two things, which are inse-
1 " All such images, or likenesses, are forbidden by this commandment,
as are made to be adored and served ; according to that which immediately
follows, thou shalt not adore them nor serve them. That is, all such as are
designed for idols or image-gods, or are worshipped with divine honour.
But otherwise, images, pictures, or representations, even in the house of
God, and in the very sanctuary, so far from being forbidden, are expressly
authorized by the Word of God. See Exod. xxv. 15, £c. ; xxxviii. 7 ;
Numb. xxi. 8, 9; 1 Chron. xxviii. 18, 19; 2 Chron. iii. 10."— Note to
Douay Version. Dublin, 1825; by authority.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 1 09
parable, to be joined together ; only let us recollect that God
is insulted, not only when His worship is transferred to idols,
but when we try to represent Him by any outward simili
tude.
DEUT. v. 9. Thou shalt not bow down thyself unto them. Ido
laters in vain endeavour to elude this second point by their
foolish cavils ; as amongst the Papists that trifling distinc
tion is commonly advanced, that only \arpeia,1 and not
Ss\eia is prohibited. For Moses, first of all, comprehends
generally all the FORMS AND CEREMONIES OF WORSHIP ; and
then adds immediately afterwards the word *"Qtf, gnabad,
which means properly to serve. Hence we conclude that
they make a childish endeavour at evasion, when they pay
only the honour of service to pictures and statues. But if
we grant them what they desire, not even so will they escape ;
because the prohibition is equivalent to God's declaring that
He will not be worshipped in wood and stone, or in any
other likeness. For unbelievers have never been carried
away to such an extent of folly as to adore mere statues or
pictures ; they have always alleged the same pretext which
now-a-days is rife in the mouths of the Papists, viz., that
not the image itself was actually worshipped, but that which
it represented. But the Spirit everywhere reproves them
for worshipping gods of wood and stone, since God rejects
that carnal worship which unbelievers offer before stocks
and stones. If any one should ask them, whom they have it
in their mind to worship, they will immediately reply, that
they offer to God that honour which they pay to pictures
and statues. But this frivolous excuse comes to nothing ;
because to erect the idol before which they prostrate them
selves, is really to deny the true God ; and, therefore, no
wonder that He should declare that unbelievers worship
wood and stone, when they worship in that wood and stone
phantoms of their own imagination. And we have already
said, that all rites which do not accord with the spiritual
bien
xii
Vol. ii. pp. 272, 273.
1 10 CALVIN'S HARMONY OF THE FOUR DEUT.v.9.
worship of God, are here forbidden : and this is enough, and
more than enough to put to flight all such misty notions,
(nebulas.)
For I the Lord thy God. He partly terrifies them by
threats, and partly attracts them by sweet promises, in order
to keep them in the way of duty. In the earlier expressions
He convicts them of ingratitude, if they prostitute them
selves to idolatry, when they had been chosen to be a pecu
liar and holy people, lie afterwards inspires them with
terror, by the denunciation of punishment ; and, finally,
allures them with the hope of reward, if they obediently
abide in the pure worship of God. Nor docs He affirm that
He will be severe or kind to individuals only, but extends
both to their posterity, although, as we shall afterwards see,
not equally. I have indeed assigned another place to the
promises and threatenings, whereby the authority of the
whole Law is sanctioned ; but since this clause is annexed
to a particular Commandment,, it could not be conveniently
separated from it. The word 7&$, el, some translate appella-
tively, mighty ; but since God is so called from His might,
I have preferred following this meaning,1 which is more
suitable here. Yet I do not think that Moses used various
names without reason ; for when he had first employed the
name CD^n/K, elohim, he soon afterwards honours God by
another title, and magnifies His power, that He may be
feared. And for this reason he also calls Him the Rival,'
or, as some not inaptly translate it, the jealous ; for to give
the name of " the envious" (obtrectatoris) to God, as some
body has done, is not only silly, but monstrous. This is the
word by which Cicero renders tyjXoTVTriav? expressing by it
1 i.e., as the Fr. explains it, " De le prendre pourun nomme propre;"
to take it as a proper name.
» Wp. ^Emulator, says C. after S. 3f., who explains himself as mean
ing thereby, Qui a?quo animo ferre non potest, ut ab eo divellamur, et
alium qua?ramus amatorem. The L. V. has Zehtes. The perplexity of
the translation into the Latin tongue does not seem to have arisen from
any ambiguity in the Hebrew, but from the want of an equivalent in classi
cal Latin. — W.
8 " Obtrectatio autem est ea, quam intelligi zelotypiam volo, a?gritudo
ex eo, quod alter quoque potiatur co, quod ipse concupiverit."— Tusc.
Qurest. iv.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 1 1 1
the sin of guilty rivalry, when one person envies the superi
ority of another. But God is here set before us in the char
acter of a husband, who suffers no rival ; or if it be preferred
to extend the meaning of the word, He is called the assertor
of His rights ; since His rivalry is nothing more than re
taining what is His own, and thus excluding all the rivals of
His honour. Because mention has lately been made of His
sacred covenant with the Jews, Moses seems to allude to the
violation of this spiritual marriage. But although he begins
with threatening, still, far preferring mercy to His severity,
He rather gently allures them, than compels them by fear,
to allegiance ; for He declares that He will be merciful even
to a thousand generations ; whilst He only denounces pun
ishment on the thirds and fourths, (for thus it is literally ex
pressed,) i.e., on their grandsons and great-grandsons. In
order, therefore, to encourage His worshippers to earnest
piety, He declares that He will be kind, not only to them
selves, but to their posterity, even for a thousand genera
tions. But this is the proof of His inestimable kindness,
and even indulgence, that He deigns to bind Himself to His
servants, to whom He owes nothing, so far as to acknow
ledge, in His favour towards them, their seed also for His
people. For hence it appears, that it is wrong to infer merit
from the promised reward, because He does not say that He
will be faithful or just towards the keepers of His Law, but
merciful. Let then the most perfect come forward, and
he can require nothing better of God than that He should
be favourable to him on the grounds of His gratuitous liber
ality. For *1DJ"I, chesed, is equivalent to kindness, or bene
ficence ; but when it is applied to God, it generally signifies
mercy, or paternal favour, and the blessings which flow
from it.
Since, then, He here promises that He will shew mercy, it
is as much as to say that He will be beneficent, or will deal
with clemency. Hence it follows, that the main source of
reward is that gratuitous beneficence wherewith He liberally
blesses His people. Now, when it is said, " unto them that
love me/'1 the fountain and origin of true righteousness is
1 La source detoute vcrtu, et de toutes bonnes reuvres.— Fi\
112 CALVIN'S HARMONY OF THE FOUR DEUT.V.O.
expressed ; for the external observation of the Law would
be of no avail unless it flowed from hence. And praise is
given to love rather than to fear, because God is delighted
with none but voluntary obedience, but He rejects that
which is forced and servile, as we shall again see elsewhere.
But because hypocrites also boast that they love God, whilst
their life corresponds not with the profession of their lips,
the two things are here distinctly connected ; viz., that the
true servants of God love Him, and keep His commandments,
i.e., make effectual proof of their piety. But here a difficult
question arises, for the history of all ages shews that a great
proportion of the progeny of the holy have been rejected and
condemned ; and that God has inflicted upon them weightier
manifestations of His curse and vengeance, than upon
strangers. We must, however, observe, that in these words
grace is not promised severally to all the posterity of the
saints, as if God were bound to each individual who may
derive their race and original from them. There were many
degenerate children of Abraham, to whom it profited nothing
that they were called the offspring of the holy patriarch ; nor
indeed is the promise restricted to individuals, for many
who are children after the flesh, are not counted for the seed
—but God in His free election adopts whom He will, yet so
governs His judgments, as that His paternal favour should
always abide with the race of believers. Besides, the fruits
of this promised grace are manifested in temporal blessings ;
and thus although God severely avenged the sins of the
children of Abraham, and at length when their impiety
shewed itself to be desperate, renounced them, yet did He
not fail to be kind to them for a thousand generations. For
again, God fulfils and performs what He here promised by
the outward testimonies of His favour, although they turn
to the destruction of the reprobate. Thus He was merciful
to the race of Abraham, as long as he saw fit to leave them
the Law, the Prophets, the Temple, and other exercises of
religion.1 Now, again, it will be well for us to consider how
far even the holiest fall short of the perfect keeping of the
1 Addition in Fr.9 " Combien qu'ils n'en fissent point leur profit ;"
although they did not profit by them.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 113
Law, and perfect love of God ; and therefore we need not
wonder if they experience in many respects the failure of this
grace, and only enjoy some slight taste of it. In any case,
the goodness of God ever supcrabounds, so that His grace,
if it does not shine with full splendour, still appears in bright
sparks unto a thousand generations. As to the opposite
clause, wherein God limits His vengeance to the third or
fourth generation, we see how He prefers to attract men to
duty by gentle invitations, than by terrifying threatenings
to extort from them more than they are willing to do ; inas
much as He extends His mercy further than the severity of
His judgment, "We must also observe that the transgressors
of the Law are called the enemies and haters of God. It is
surely horrible, and almost monstrous impiety to hate God ;
and scarcely would any one be found so wicked as openly to
declare Him to be his enemy ; yet it is not without a cause
that God pronounces thus harshly respecting their impiety ;
for since He cannot be separated from His justice, a con
tempt of the Law convicts men of this hatred ; for it is im
possible that they should not wish to deprive Him of His
dominion, who endure Him not as a Lawgiver and a Judge.
" To visit iniquities" is equivalent to inquiring into them,
or taking cognizance of them, in order that punishment should
be inflicted in proportion to the crime ; for as long as God
spares men and suspends His judgment, He seems to connive
at them, or to pay no attention to them. Therefore, when men
shall think that their sin is buried, He declares that He will
bear it in memory. But it may be asked, how it is consistent
for God to exact punishment from the children or grandchil
dren on account of the sins of their fathers? for nothing is more
unreasonable than that the innocent and guilty should be
involved in the same punishment ; and the declaration of
the Prophet is well known, " The son shall not bear the ini
quity of the father, neither shall the father bear the iniquity
of the son ; but the soul that sinneth, it shall die/' (Ezek.
xviii. 20.) The difficulty, which arises from the words of the
Prophet, is easily solved, for God therein refutes the wicked
expostulation of the people, that their children, who were
not in fault, were unjustly and cruelly exposed to punish-
VOL. II. H
114 CALVIN'S HARMONY OF THE FOUR DEUT.V.9.
mcnt. The proverb was generally rife, that " the fathers
had eaten sour grapes, and the children's teeth were set on
edge ;" but God replies, that not one of those with whom
He was angry and severe was free from crime ; and, there-,
fore, that their complaint was false, since each of them re
ceived the recompense of his own iniquity. And this is most
true, that God's severity never assails the innocent ; and
however the world may murmur against His judgments, that
He will always be clear in condemning this person or that.1
But when God declares that He will cast back the iniquity
of the fathers into the bosom of the children, He does not
mean that He will take vengeance on poor wretches who have
never deserved anything of the sort ; but that He is at
liberty to punish the crimes of the fathers upon their chil
dren and descendants, with the proviso that they too may be
justly punished, as being the imitators of their fathers. If
any should object, that this is nothing more than to repay
every one according to his works, we must remember that,—
whenever God blinds the children of the ungodly, casts them
into a state of reprobation, (conjicit in sensum reprobuni),
and smites them with a spirit of madness or folly, so that
they give themselves up to foul desires, and hasten to their
final destruction, — in this way the iniquity of the fathers is
visited on their children. But suppose other punishments
are added, all arc under condemnation (convicti), so that
thev have no ground for murmuring against God ; and even
then also God still proceeds to execute the vengeance which
He here denounces ; for, when He would direct one work to
various objects, He uses wonderful and secret expedients.
When He commanded the people of Canaan to be destroyed,
it is certain that those, who then were living, were worthy
of this punishment ; yet, inasmuch as God foretold2 that
their iniquities were not yet full, we infer that He then in
flicted the punishment upon them which He had deferred
for 400 years. On this ground, Christ declares that the
Jews of His time were guilty of all the blood that had been
1 The Latin is " fore victorem quoties himc vel ilium danmaverit," with
evident allusion to Ps. li. 4, which the V. renders *« et vincas cum judica-
ris ;" to which passage there is a reference in the Fr.
3 Vide Gen. xv. 16.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 115
shed from that of Abel to the blood of Zacharias, the son of
Barachias, (Matt, xxiii. 35.) But if it be not agreeable to
our judgment that God should repay every one according to
his deserts, and yet that He at the same time requires the
sins of their fathers of the children, we should remember
that His judgments are a great depth ; and, therefore, if
anything in His dealings is incomprehensible to us, we must
bow to it with sobriety and reverence. But since this doc
trine will recur elsewhere, I have thought fit only to touch
upon it lightly here. One question remains, how we can
reconcile the statement of Paul, that the fifth command
ment is the first with promise, (Eph. vi. 2,) whereas a pro
mise is annexed to this second. The solution of this is easy ;
for if you duly consider, this promise, which we have now
explained, is not peculiarly annexed to any single command
ment, but is common to the whole first Table of the Law,
and these refer to the whole service of God ; but when it is
said, "honour thy father and thy mother, that thy days
may be long/' the keeping of that commandment is particu
larly and specially sanctioned.
of tfje £*con& Commandment
EXODUS, CHAPTER XXXIV.
17. Thou shalt make thee no 17. Deos conflatiles non fades
molten gods* tibi.
LEV. xix. 4. Turn ye not unto 4. Ne vertatisvos ad idola, neque
idols, nor make to yourselves molten deos conflatiles faciatis vobis : effo
gods : I am the Lord your God. Jehova Deus vester.
LEV. xxvi. 1. Ye shall make you 1. Non facietis vobis idolum, et
no idols nor graven image, neither sculptile : statuam non erigetis vo-
rear you up a standing image, neither bis, nee lapidem politum ponetis in
shall ye set up any image of stone in terra vestra, ut vos incurvetis coram
your land, to bow down unto it : for eo : quia ego Jehova Deus vester.
I am the Lord your God.
EXOD. xx. 22. And the Lord said 22. Et ait Jehova ad Mosen, Sic
unto Moses, Thus thou shalt say unto dices filiis Israel, Vos vidistis quod
the children of Israel, Ye have seen e coelis loquutus sum vobiscum
that I have talked with you from
heaven.
116 CALVIN'S HARMONY OF THE FOUR EXOD.XXXIV. 1 7.
23. Ye shall not make with me 23. Kon facietis mccum deos ar
gods of silver, neither shall ye make genteos, neque deos aureos faciei
unto you gods of gold. \obis.
EXOD xxxiv. 17. Thou shalt make thee no molten gods.
When he calls graven things, statues, and pictures, by the
name of gods, he shews the object and sum of the ,
Commandment, viz., that God is insulted when He is clc
in a corporeal image. Moreover, the name of God
ferred to idols, according to common parlance, and the corrupt
opinion of the Gentiles; not that unbelievers thought that the
Deity was included in the corruptible material, but bee*
they imagined that it was nearer to them, if some earthly
symbol of its presence were standing before their eyes,
this sense, they called the images of the gods their gods
cause they thought they could not ascend to the heights
which the Deity dwelt, unless they mounted by the*
aids There is no doubt but that he comprehends by synec
doche, all kinds of images, when he forbids the making of
molten gods ; because metal is no more abominated by God
than wood, or stone, or any other material, out of which idols
are usually made ; but, inasmuch as the insane zeal of super
stition is the more inflamed by the value of the material or
the beauty of the workmanship, Moses especially condemned
molten gods. All question on this point is removed by t
fourth passage here cited, wherein the Israelites are for
bidden to make gods of silver or gold, viz, because idolaters
indul-c themselves more fully in their worship of very pre
cious idols, by the external splendour of which-all then-
senses are ravished. To the same effect is the third passage
in which mention is not only made of graven images, but
there is also added the name of a statue1 or figured stone
for although some expound these words as referring
pavement, yet I have no doubt but that all monuments are
included in them, wherein foolish men think that they have
God in some measure visible, and therefore that they express
all sculptures and pictures by which the spiritual worship
of God is corrupted. For the object of Moses is to restrain
the rashness of men, lest they should travesty God s glory by
• A V. « a standing image." Margin, «' pillar :" or «• image of stone."
Margin, « figured stone, Heb. a stone of pictu
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 1 1 7
their imaginations ; for another clause is immediately added,
" I am the Lord your God/' in which God reminds them that
He is despoiled of His due honour, whenever men devise any
thing earthly or carnal respecting Him. The word ("Q^fc,1
matsebah, is sometimes used in a good sense ; whence it fol
lows, that no other statues are here condemned, except those
which are erected as representations of God. The same also
is the case as to the polished stone,2 viz., when it receives a
consecration, which may attract men's minds to regard it in a
religious light, so as to worship God in the stone. But both
in the second and third passages, Moses teaches men that as
soon as they imagine anything gross or terrestrial in the
deity, they altogether depart from the true God. And this is
also expressed in the word D^vtf, elilim, which embraces
in it statues, stones, and graven images, as well as. molten
gods. Some think that this, word is compounded of /K, al,3
the negative particle, and 7K, el, God. Others translate it
"a thing of nought ;" the Greeks and Latins have rendered
it " idols/' It is plain, that the false representations, which
travesty God, are so called to mark them with disgrace and
ignominy. But, since the superstitious cease not to gloss
over their errors with cavils, God is not content with this
opprobrious name, but adds others also, respecting which
their pretext was more specious ; that we may know that
whatsoever withdraws us from His spiritual service, or what
soever men introduce alien from His nature, is repudiated
by Him. In the fourth passage, the antithesis must be noted,
1 The same word occurs in Genesis xxviii. 18 and 22, where the A. V.
haspzV/ar, and where the narrative shews that no idolatry was meant. — W.
2 rp3B>D. C., polished. S. M., figured. A. V., image of stone, and
in the margin, figured stone. V., insignem. S. M. quotes Rabbinical
interpreters, who explain the root H3^ as meaning to imagine ; and the
noun as somewhat painted, or fashioned after an imagination. The root
does not occur in Hebrew, but is preserved in Arabic, where it means to
form an obscure resemblance. Hence in Simon's Lexicon, the words
JV3B>D pK are interpreted as meaning such a stone as an Egyptian obelisk,
with its hieroglyphics. — W.
3 So S. M. says " Some think this word compounded of hx, not, and ^N,
God, as much as to say, those who are not gods ; but others interpret it to
mean an empty thing, and that which profiteth not." Lexicographers
observe that the same word occurs in Syriac, in which language it means
weak either in body or mind, and is therefore a fit epithet for designating
idols.— W.
118
CALVIN S HARMONY OF THE FOUR
DKUT.IV.
which will presently be explained more fully, viz., when God
forbids them to make gods of corruptible materials, since
He has " spoken from heaven ;" in which words He signifies
that all are doing wrong, who, when they ought to look up
to heaven, tie down their own minds as well as Him to earthly
elements.
DEUTERONOMY, CHAPTER IV.
12. And the Lord spake unto you
out of the midst of the fire : ye heard
the voice of the words, but saw no
similitude; only yc heard a voice.
13. And he declared unto you his
covenant, which he commanded you
to perform, even ten commandments ;
and lie wrote them upon two tables
of stone.
14. And the Lord commanded me
at that time to teach you statutes
and judgments, that ye might do
them in the land whither ye go over
to possess it.
13. Take yc therefore good heed
unto yourselves, (for ye saw no man
ner of similitude on the day that the
Lord spake unto you in Iloreb out
of the midst of the fire,)
16. Lest ye corrupt yourselves,
and make you a graven image, the
similitude of any figure, the likeness
of male or female ;
17. The likeness of any beast that
is on the earth, the likeness of any
winged fowl that tUeth in the air ;
18. The likeness of any thing that
crecpeth on the ground, the likeness
of any fish that is in the waters be
neath the earth :
19. And lest thou lift up thine
eyes unto heaven, and when thou
seest the sun, and the moon, and the
stars, even all the host of heaven,
shouldcst be driven to worship them,
and serve them, which the Lord thy
God hath divided unto all nations
under the whole heaven.
23. Take heed unto yourselves,
lest ye forget the covenant of the
Lord your God, which he made with
12. Tune loquutus est Jehova ad
vos e medio ignis : vocem verborum
audistis, at formam non vidistis
pneter vocem.
13. Et e3q>osuit vobis pactum
suum quod praecepit vobis ut facere-
tis : nempe decem verba, qua; scrip-
sit super duas tabulas lapideas.
14. Mihi pnecepit Jehova tern-
pore illo ut docerem vos statuta et
judicia, quae faeeretis in terra, ad
quam transitis possidendam.
15. Itaque custodiatis vos valde
super animabus vestris: (quoniam
non vidistis ullam formam illo die,
quo loquutus est Jehova vobiscum
in Iloreb e medio ignis:)
16. Ne forte corrumpamini, et
faciatis vobis sculptile, formam ullius
simulachri, eftigiem masculi aut foe-
minae.
17. Effigiem cujusque animalis
quod est in terra : eftigiem cujus-
cunque volucris alata? qua* volat per
Cffilos :
18. Effigiem cujuscunque repen-
tis in terra: effigiem cujuscunque
piscis qui est in aquis sub terra.
19. Neve attollas oculos tuos in
ccelum : et qumn videris solem, lu-
nam, et stellas cum universo exercitu
coelorum, impellaris ut adores atque
colas ea, quae distribuit Jehova Deus
tuns omnibus populis sub universo
coelo.
23. Custodite vos, ne forte obli-
viscamini foederis Jehovae Dei vestri,
quod percussit vobiscum, et faciatis
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
119
vobis sculptile, quamcunque simili-
tudinem, sicut praecepit Jehova Dens
tuus.
24. Nam Jehova Deus tuus, ignis
consumens est, et Deus zelotes.
14. Non incurvabis te Deo alieno.
Nam Jehova zelotes nomen ejus,
Deus zelotes est.
16. Oavete ergo vobis ne seduca-
tur cor vestrum, et recedatis, cola-
tisque deos alienos, et vos incurvetis
cor am eis.
17. Unde excandescat ira Jehovaj
in vos, et claudat coelos ne sit pluvia,
ac ne det terra fructum sumn : pere-
atisque celeriter e terra bona quam
Jehova dat vobis.
you, and make you a graven image,
or the likeness of any thing, which
the Lord thy God hath forbidden
thee.
24. For the Lord thy God is a
consuming fire, even a jealous God.
EXOD. xxxiv. 14. For thou shalt
worship no other god : for the Lord,
whose name is Jealous, is a jealous
God.
DEUT. xi. 16. Take heed to your
selves, that your heart be not de
ceived, and ye turn aside, and serve
other gods, and worship them ;
17. And then the Lord's wrath be
kindled against you, and he shut up
the heaven, that there be no rain,
and that the land yield not her fruit ;
and lest ye perish quickly from oft'
the good land which the Lord giveth
you.
DEUT. viii. 19. And it shall be, if
thou do at all forget the Lord thy
God, and walk after other gods, and
serve them, and worship them, I tes
tify against you this day, that ye
shall surely perish.
20. As the nations which the Lord
destroyeth before your face, so shall
ye perish ; because ye would not be
obedient unto the voice of the Lord
your God.
DEUT. iv. 12. And the Lord spake unto you. It is a con
firmation of the Second Commandment, that God manifested
Himself to the Israelites by a voice, and not in a bodily
form ; whence it follows that those who are not contented
with His voice, but seek His visible form, substitute ima
ginations and phantoms in His place. But here arises a
difficult question, for God made Himself known to the pa
triarchs in other ways besides by His voice alone ; thus
Abraham, Isaac, and Jacob knew Him not only by hearing, but
by sight. Moses himself saw Him in the midst of the burn
ing bush ; and He also manifested Himself to the Prophets
under visible figures. Since it would be superfluous to heap
together many citations, let the remarkable vision of Isaiah
suffice, which is related in chap, vi., and those of Ezekiel,
which we read of in chapters i. and x. And yet God was
19. Si obliviscendo oblitus fueris
Jehovae Dei tui, et ambulaveris post
deos alienos, et colueris eos, et te in-
curvaveris illis, testificor vobis hodie
quod pereundi sitis perituri.
20. Sicut gentes quas Jehova dis-
perdit a facie vestra, sic peribitis : eo
quod non obediveris voci Jehovse Dei
vestri.
120 CALVIN'S HARMONY OF THE FOUR D::uT.iv.l2.
not forgetful of Himself, when He thus presented Himself
to the sight of His servants. Wherefore, this argument
does not appear to be valid and good, that it is sinful to re
present God in a visible image, because His voice was once
heard without His being seen ; when, on the other side, it is
easy to object that visible forms have often been exhibited,
wherein He testified His presence. The solution is twofold :
first, that, although God may have invested Himself in cer
tain forms for the purpose of manifesting Himself, this must
be accounted as a peculiar circumstance, and not be taken
as a general rule ; secondly, that the visions shewn to the
patriarchs were testimonies of His invisible glory, rather to
elevate men's minds to things above than to keep them en
tangled amongst earthly elements. In the promulgation of
His Law, God first prescribed what believers must follow ;
because He saw that this was the best method (compendium)
for retaining the minds of His people in true religion, and
at the same time the best remedy for idolatry. Unless we
submit to this counsel of God, we shall not only betray a
licentious spirit of contention, but shall run directly against
God, like butting bulls. For it was not in vain that Moses
laid down this principle, that when God collected to Himself
a Church, and handed down a certain and inviolable rule for
holy living, He had not invested Himself in a bodily shape,
but had exhibited the living image of His glory in the doc
trine itself. Hence we may conclude that all those who seek
for God in a visible figure, not only decline, but actually re
volt, from the true study of piety.
If any one should object that God is not inconsistent with
Himself, and yet, as has been said, that He has more than
once taken upon Himself a visible form, the reply is simple
and easy, that, whenever He appeared to the patriarchs in
a visible form, He gave a temporary sign, which still was by
no means contradictory of this commandment. Isaiah saw
the Lord of hosts sitting on His throne ; yet he boldly cries
out as from the mouth of God, " To whom will ye liken me ?"
(Isaiah xl. 25.) Nor need I repeat how constantly he speaks
against idolaters ; certainly he inveighs more strongly than
any of the prophets against the folly, nay, the madness of
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 121
those who make to themselves any image of God ; because
they thus turn truth into falsehood ; and finally he assumes
the same principle as that of Moses, that the true nature of
God is corrupted by tricks and delusions if a corruptible
thing be called His image. But what was His vision itself?
The seraphim, who surrounded God's throne, sufficiently
shewed by their covering their faces with their wings that
the sight of Him could not be borne by mortals. As to what
Ezekiel relates, no painter could represent it ; for God has
always appeared distinguished from the shape of any crea
ture by those marks which surpass man's apprehension.
This conclusion, therefore, always remains sure, that no
image is suitable to God, because He wrould not be perceived
by His people otherwise than in a voice. But then also fire
was a symbol of His presence, yet He testified by it that
His glory is incomprehensible, and thus would prevent men
from idol-making. We have elsewhere explained what it is
"to guard themselves as to their souls."1 But we infer, from
his anxious exhortations, that they should take heed, how
great is the leaning of the human soul to 'idolatry. This is
the tendency of that attestation against them, which I have
inserted from Deut. viii. ; for Moses not only threatens them,
but, as if summoning witnesses according to the custom of
solemn trials, denounces that they shall perish, in order to
inspire them with greater fear by this earnest mode of ad
dress. Whence it appears that this insane lust (of idolatry)
is not to be repressed by ordinary means. With the same
object he says that they are "corrupted, or corrupt them
selves/' who make any similitude of God. Thus Paul also
declares that in this way the truth is changed into a lie,
(Rom. i. 25 ;) and Jeremiah and Habakkuk condemn images
for their falsehood. (Jer. x. 14; Hab. ii. 18.) No wonder,
then, that an idol should be called the " corruption" of men,
since it adulterates the worship of God ; and it is a most just
recompense to those who pollute the pure and perfect know
ledge of God, that they should be thence infected with a
rottenness which consumes their souls. Hence, also, the
1 See Lat. of ver. 15. The explanation to which he alludes is probably
that given on Deut. viii. 11. Vol. i. p. 397.
122 CALVIN'S HARMONY OF TIIE FOUR DEUT. iv. 19.
stupid ignorance of the Papists is confuted who confine this
prohibition to the ancient people, as if it were now permitted
to paint or to sculpture (images of God:1) as if they had heen
Jews whom Paul was addressing, when he reasoned from the
common origin of our nature : " Forasmuch as we are the
offspring of God, we ought not to think that the Godhead is
like unto gold or silver/' or corruptible matter. (Acts xvii.
29.2) There is no necessity for entering into details ; but
the Spirit declares no less plainly now that we must keep
ourselves from idols, (1 John v. 21,) than He of old forbade
their being made. Moreover, it was an act of diabolical
madness to make away with one of the Ten Commandments,
in order that they might rush into this foul and detes
table extravagance with impunity. They pretend that the
Jews were formerly prohibited from idolatry with greater
strictness, because they were too much disposed to it, as if
they were not themselves much worse in this respect. But,
setting aside this, who does not see that the vice of super
stition, which is natural to the human mind, was corrected
by this remedy ? Until, therefore, men have laid aside
their nature, we infer that this Commandment is necessary
for them.
19. And lest thou lift up thine eyes. Moses proceeds
further, lest the Jews should imagine any divinity in the
sun, and moon, and stars ; nor does he only recall them from
the error with which many were imbued,3 thinking that these
were so many gods ; but also anticipates another supersti
tion, lest, being ravished by the brightness of the stars, they
should conceive them to be images of God. And to this the
expression, to " be driven," refers. For since God represents
His glory in the heavenly host, so also Satan, under this
1 Added from Fr.
a Addition in Fr., " Or, c'estoit aux Paycns qu'il parloit ainsi;" Now,
they were heathens whom he thus addressed.
8 See Job xxxi. 26, 2". Any discussion on the history of Sabaism
would be superfluous here. Dr. Layard, (Nineveh and its Remains, vol. ii.
p. 440,) points out, that " representations of the heavenly bodies, as sacred
symbols, are of constant occurrence in the most ancient sculptures;" whilst
the " one symbol " of the supreme Deity is " a winged figure in a circle,"
sometimes assuming the form of "a winged globe, wheel, or disc," resem
bling the P^gyptian representation of the sun, and the Persian Ormuzd.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 123
pretext, confuses and stupifies men's minds by a wily artifice,
in order that they may worship God in these luminaries, and
thus stumble at the very threshold. Therefore, that the
Israelites may the better acknowledge how absurd it is to
seek for God in earthly things, or in the elements of the
world, or in corruptible matter, he expressly declares that
they must not even lean1 on heavenly creatures ; since God's
majesty is superior to the sun, and moon, and all the stars.
Besides, he reproves the absurdity of transferring the wor
ship of God to the stars, which, by God's appointment, are to
minister to us ; for when he says that " God hath divided
them unto all nations/' it implies subjection; as if he had said
that the sun was our minister, and the moon, together with all
the stars, our handmaid. Still, by the word " divided," God's
admirable providence is fitly commended in respect to their
varied position, and course, and different offices ; for the sun
does not enlighten and warm all lands at the same moment ;
and, again, it now retires from us, and now approaches us
more closely ; the moon has her circuits ; the stars rise and
set as the heaven revolves. I pass over the slower movement
of the planets ; but, according to the aspect of the stars, one
climate is moister, another drier ; one feels more heat,
another more cold. This variety is aptly called by Moses
" dividing." Yet it aggravates the sin of superstition, if the
Jews give themselves to the service of the stars, which min
ister also to heathen nations ; for what can be more unworthy
than for the children of God to worship the sun, which is
the servant of all the world ? whence again it follows, that
in proportion to the dignity and excellence of the creatures
themselves, so is the ingratitude of men towards God all the
more base, if they adorn with His worship as with spoils,
those creatures which He has appointed to minister to their
advantage. The silly notion in which some of the Rabbins
delight themselves,2 is unworthy of mention, viz., that God
1 Lat. " subsistendum." Fr. " s'amuser."
2 8. M. says, "Rabbi Aben-Ezra, and the author of 'the Bundle of
Myrrh,' foolishly think that the Gentiles were under the dominion of de
crees emanating from the stars ; but that the Jews were free, because the
Lord turneth aside their noxious influences. But this text teaches us, that
the functions of the stars are distributed among the nations, inasmuch as
they afford light and heat, and temper the cold to all men."—W.
124 CALVIN'S HARMONY OF THE FOUR DEUT.iv.23.
has divided the stars to the Gentiles, since they are subject
to their influences, from which by special privilege the Jews
are free ; as if the condition of the human race had not been
the same from the beginning. But the reason which I have
adduced plainly shews, that they depart most widely from
the meaning of Moses, .and therefore pervert his intention ;
viz., that the creatures which are destined for our use, arc
by no means to be worshipped as God.
23. Take heed unto yourselves, lest ye forget. There is no
contradiction in the sense, that he should first of all alto
gether forbid that idols should be made ; and, secondly, speak
only of worshipping and adoring them ; for it is already in
itself a wicked error to attribute any image to God ; and
another superstition always accompanies it, that God is
always improperly worshipped in this visible symbol. There
is a strong confirmation here of what I have previously
stated, that whatever holds down and confines our senses to
the earth, is contrary to the covenant of God ; in which, in
viting us to Himself, He permits us to think of nothing but
what is spiritual, and therefore sets His voice against all the
imaginations, whereby heathen nations have always been de
ceived; because they have been deprived of the light of that
doctrine which would direct them to the heavenly greatness
of God Himself. But those who have been taught by God's
Law, not only that He alone is to be worshipped, but that
lie may not be represented by any visible effigy, are justly
accounted covenant-breakers, if they do not confine them
selves within these bounds ; for they violate that Second
Commandment (capuf) by which they are commanded to
worship God spiritually ; and consequently are forbidden to
make to themselves likenesses, or images, whereby they
would deface and pollute His glory. At the end of the verse,
which some translate " the likeness, which your God hath
forbidden,"1 the proper rendering is, " hath commanded, or
1 So the V. which is followed by A. V. and S. M. Our expositor seems
to mean that "IB'K is here equivalent to even as, and connects the last with
the first clause of the verse ; so that it should be rendered as follows, «« Take
heed to yourselves, &c., even as the Lord your God commanded you." — W.
The Fr. thus abbreviates the Latin text : " La ou j'ay translate', Ce que
2NDCOMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
enjoined ;" and hence the relative ^K, asher, must be taken,
as in many other places, as an adverb of comparison. The
meaning of Moses is indeed by no means obscure ; viz., that
we must simply obey God's word ; and that we must not
dispute whether what He has forbidden is lawful or not ;
and that no other rule of right is to be sought for, except
that we should follow what He has prescribed. Let the
Papists dispute as they please, that images are not to be re
moved because they are useful for the people's instruction ;
but let this be our wisdom, to acquiesce in what God has
chosen to decree in this matter. Although the threat which
is subjoined might have been placed amongst the sanctions,
which we shall hereafter consider in their proper place, yet
I have been unwilling to separate it from the Second Com
mandment, to which it is annexed. A confirmation is added
in Deuteronomy ; viz., that God, who has not spared foreign
nations, will much less pardon His people ; inasmuch as it
is a greater crime, and fouler ingratitude to forsake God
when once He is known, and to cast aside the teaching of
His Law, than to follow errors handed down from our fore
fathers. 1 have already explained in what sense He is called
a "jealous God •" but in Exod. xxxiv. 14, Moses has not
deemed it sufficient simply to honour God with this title ;
but, in amplification, he has added that this is His name, in
order that we may know that He can no more bear a com
panion, or a rival, to be compared with Him, than He can
cast away His Godhead, or deny Himself. He compares Him
to fire, to increase our terror of Him. We know ho\v auda
ciously the world indulges itself in superstitions ; so that, as
if in very sport, it metamorphoses God just as fancy leads.
Wherefore, in order to incline men's minds to reverence, he
sets before us in this figure God's fearful vengeance ; as
though He would instantly consume them, just as fire con
sumes stubble, if they shall have dared to think of God
otherwise than is right.
DEUT. xi. 16. Take heed to yourselves. By often inculcat
ing the same thing, viz., that they should diligently take
C Etcrnel vostre Dieu vous a defendu, vaut autant que s'il estoit dit Comme
on Helon."
126 CALVIN'S HARMONY OF THE FOUR DEUT. XL l(j.
heed, he indirectly arraigns man's proneness to superstition;
and this too is again expressed in the words, " that your
heart be not deceived ;" for by them he signifies, that unless
they take diligent heed to themselves, nothing will be more
easy than for them to fall into the snares of Satan. Where
fore the impudence of the Papists is the less excusable, who
intoxicate their own and others' minds with security, when
God constantly exhorts them to solicitude. Let us learn,
then, that since many impostures and deceits besiege us on
every side, we shall in the vanity of our nature be liable im
mediately to fall into them, unless we carefully guard our
selves. By the expression " turn aside/' he implies what
has been before said, that whosoever declines to corrupted
worship, impiously falls away from the true God. Unbe
lievers but little think so, for with them it is a light trans
gression to exceed in this respect ; and they would wilfully
blind the eyes of God with their inventions (commentis), nay,
there is nothing too silly for them to desire to be approved
of, and sanctioned by God. But if it be objected that obe
dience is better than sacrifice, they shield themselves under
the cover of their good intention, as if God were not at
liberty to repudiate what they foolishly obtrude upon Him.
At any rate, they so pertinaciously indulge themselves in
their inconsiderate zeal, that they will hardly acknowledge
the slightest fault in it. But, on the other side, God declares
that all are apostates who do not confine themselves to the
simplicity of the Law. A threat is again added, that God
will avenge the violation of His worship, and will curse their
land, until He shall destroy them by dearth and famine ;
and, finally, He pronounces that they shall perish off that
land which God had promised them to the end that He
might be there purely worshipped.
DEUTERONOMY, CHAPTER XVI.
22. Neither shalt thou set thee up 22. Non erigcs tibi statuam •
any image, which the Lord thy God quod odio habet Jehova Deus tuus '
hateth.
EXOD. xxiii 24. Thou shalt not 24. Non adorabis deos eorum,
tCn nWnrf ^eir S°.ds' n(Jr serve neque coles eos, neque facies secun-
tnem, nor do after their works. diuu opera eorum.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 127
DEUT. xvi. 22. Neither shalt thou set thee up. Hence also
it more clearly appears what is the meaning and tendency of
the Second Commandment. God elsewhere commands,1 (as
we have seen,) that statues2 should be erected on the borders
of the land, on which the sum of the Law should be inscribed.
At first sight this prohibition seems to be contradictory ;
and indeed it would be so, unless you understand " statue"
to be a false image of God, in which men set Him before
them in bodily form ; and- therefore, it is added, that He
hates such statues. But I have preferred translating3 the
relative in the neuter gender, that the sentence might be
fuller ; i.e., that the erecting of statues is an abomination to
the Lord ; because in this way His glory is dishonoured,
when He is transfigured into a body, or when anything cor
poreal is mixed with His spiritual nature.
EXOD. XXIIL 24. Thou shalt not bow down to their gods.
Moses repeats what had been before said, that the worship
of God must be separated from all the superstitions of the
Gentiles ; for this error has been everywhere rife, that un
believers would rather draw down God to themselves on earth,
than ascend above to seek for Him. And in this sense we
have said that idols are called gods ; because it is impossible
but that he who would represent God by wood and stone,
should associate Him with corruptible matter. Experience also
teaches us, that all the wicked are so attached to their idols,
that they gain nothing by their subterfuge, when they allege
that this is a necessary help to their ignorance. The follow
ing clause, " nor do after their works/' sufficiently proves
that all corrupt worship is comprehended under the term
idolatry.
DEUTERONOMY, CHAPTER XII.
4. Ye shall not do so unto the 4. Non facietis sic Jehov?e Deo
Lord your God. vestro.
5. But unto the place which the 5. Sed locum quern elegerit Je-
1 Deut. xxvii 2, 3. See vol. i. p. 369.
2 A. V., image. Margin, statue, or pillar.
s C. makes the relative refer, not to the image set up, but to the act of
setting it up. So also V. and Dathe, though the relative is plural with
them.
128
CALVIN S HARMONY OF THE FOUR
I > KIT. XI I.
Lord your God shall choose out of
all your tribes to put his name there,
even unto his habitation shall ye
seek, and thither thou shalt come :
6. And thither ye shall bring your
burnt-offerings, and your sacrifices,
and your tithes, and heave-offerings
of your hand, and your vow ;, and
your free-will-offerings, and th • first
lings of your herds and ol your
flocks :
7. And there ye shall eat before
the Lord your God ; and ye shall
rejoice in all that ye put your hand
unto, ye and your households, where
in the Lord thy God hath blessed
thee.
8. Ye shall not do after all the
things that we do here this day,
every man whatsoever is right in
his own eyes.
9. For ye are not as yet come to
the rest and to the inheritance which
the Lord your God giveth you.
10. But when ye go over Jordan,
and dwell in the land which the Lord
your God giveth you to inherit, and
iv/ien he giveth you rest from all
your enemies round about, so that
ye dwell in safety ;
11. Then there shall be a place
which the Lord your God shall
choose to cause his name to dwell
there: thither shall ye bring all that
I command you ; your burnt-offer
ings, and your sacrifices, your tithes,
and the heave-offering of your hand,
and all your choice vows which ye
vow unto the Lord.
12. And ye shall rejoice before
the Lord your God, ye, and your
sons, and your daughters, and your
men-servants, and your maid-ser
vants, and the Levite that is within
your gates ; forasmuch as he hath
no part nor inheritance with you.
13. Take heed to thyself that
thou offer not thy burnt- offerings in
every place that thou seest :
14. But in the place which the
Lord shall choose in one of thy tribes,
there thou shalt offer thy burnt-of
ferings, and there thou shalt do all
that I command thee.
hova Deus vester e cunctis tribubus
veslris, ut ponat illic nomen suum
ad habitandum, quoeretis, veniesque
illuc.
6. Et afferetis illuc holocausta
vestra, sacrificia vestra, decimas ves-
tras, levationem manus vestra?, vota
vestra, spontaneas oblationes ves-
tras, primogenita armentorum ves-
trorum, et pecudum vestrarum.
I. Comedetisque in conspectu Je
hova? Dei vestri, et Itctabimini in
omni applicatione manus vestra?,
vos et domus vestrse, quibus bene-
dixcrit Jehova Deus tuus.
8. Non facietis secundum omnia
quffi nos hodie hie facimus, unus-
quisque quod rectum est in oculis
suis.
9. Quia non venistis adhuc ad re
quiem et htereditatem quam Jehova
Deus tuus dat tibi.
10. Quum vero transieritis Jor-
danem, et habitabitis in terra quam
Jehova Deus tuus dat tibi possiden-
dam, et requiem dederit vobis ab om
nibus inimicis vestris in circuitu, et
habitabitis secure.
II. Tune ad locum quern elegerit
Jehova Deus vester, ut in eo habi-
tare faciat nomen suum, adducetis
omnia qiuc ego precipio vobis, holo
causta vestra, sacrificia vestra, de
cimas vestras, elevationem manus
vestra?, et omnem delectum votorum
vestrorum qua? vovebitis.
12. Et Isetabimini coram Jehova
Deo vcstro, vos et filii vestri, et
filijc vestne, servi vestri et ancillre
vestra! : Levita quoque qui erit in-
tra port as vestras: quia non habe-
bit partem et haereoitatem vobis-
cum.
13. Cave tibi ne forte offeras
holocausta tua in quovis loco quern
conspexeris :
14. Sed in loco quern elegerit
Jehova in una tribuum tuarum,
illic offeres holocausta tua, et illic
facies quae ego prjccipio tibi.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 129
17. Non poteris comedere in por-
tis tuis decimara frumenti tui, vini
tui, et olei tui, neque primogenita
armentorum tuorum et pecudum
tuarum, et omnia vota tua qiue vo-
veris, et spontanea tua, et elevatio-
nem manus tuje.
18. Sed coram Jehova Deo tuo
comedes ilia in loco quern elegerit
Jehova Deus tuus, tu et films tuus,
et filia tua, servus tuus, et ancilla
tua, et Levita qui erit intra portas
tuas : Isetaberisque coram Jehova
Deo tuo in omni applicatione ma-
nuum tuarum.
26. Sanctificata tua qua fuerint
tibi et vota tua tolles, ut venias ad
locum quern elegerit Jehova :
27. Et facies holocausta tua ex
came et sanguine super altare Je-
hovse Dei tui, sanguis autem sacrifi-
ciorum tuorum fundetur super al
tare Dei tui, carnes vero comedes.
17. Thou mayest not eat within
thy gates the tithe of thy corn, or of
thy wine, or of thy oil, or the first
lings of thy herds, or of thy flock,
nor any of thy vows which thou vow-
est, nor thy free-Avill-offerings, or
heave- offering of thine hand :
18. But thou must eat them be
fore the Lord thy God in the place
which the Lord thy God shall choose,
thou, and thy son, and thy daughter,
and thy man-servant, and thy maid
servant, and the Levite that is within
thy gates: and thou shalt rejoice
before the Lord thy God in all that
thou puttest thine hands unto.
26. Only thy holy things which
thou hast, and thy vows, thou shalt
take, and go unto the place which
the Lord shall choose.
27. And thou shalt offer thy
burnt-offerings, the flesh and the
blood, upon the altar of the Lord
thy God : and the blood of thy sac
rifices shall be poured out upon the
altar of the Lord thy God, and thou
shalt eat the flesh.
4. Ye shall not do so unto the Lord your God. The prin
cipal distinction, as far as regards the external exercises of
devotion, is here laid down between the legitimate worship
of God, and all the fictitious rites which the Gentiles have
invented ; viz., that God would have but one sanctuary and
one altar, which might be a symbol of the difference between
Himself and all idols ; and thus that true religion should have
no affinity to superstitions. To this refers the prohibition,
that the Israelites should not conduct themselves towards God
as the Gentiles did towards their idols ; but that a barrier
should be raised, which would separate1 them from the whole
world. The whole external profession of God's worship is
fitly annexed to the Second Commandment, because upon
that it depends, and has no other object than its due obser
vation. But when I begin to speak of the tabernacle, the
priesthood, and the sacrifices, I am entering on a deep and
vast ocean, in which many interpreters, whilst indulging
their curiosity, have pursued a wild and wandering course.
1 JFV.«l'Eglise."
VOL. II.
130 CALVIN'S HARMONY OF THE FOUR DEUT.XII.O.
Admonished, therefore, by their example, I will take in my
sails, and only touch upon a few points which tend to edifi
cation in the faith. But my readers must now be requested,
not only to pardon me for abstaining from subtle specula
tions, but also themselves willingly to keep within the bounds
of simplicity. Many have itching ears ; and in our natural
vanity, most men are more delighted by foolish allegories,
than by solid erudition. But let those who shall desire to
profit in God's school, learn to restrain this perverse desire
of knowing more than is good for them, although it may
tickle their minds. Now let us consider the words of
Moses.
5. But unto the place which the Lord your God shall choose.
It is asked why God would have sacrifices offered to Him
only on one altar ? Besides the reason which I have lately
advanced, it is not to be doubted but that He in this way
had regard to believers, that He might cherish in them an
agreement in the unity of the faith. This place, then, was
like a standard to gather together the people, lest their reli
gion should be torn by divisions, and lest any diversities
should insinuate themselves. Moreover, God, by claiming
His right and authority to choose the place, commends obe
dience, on which also the purity of worship depends. But,
again, another question arises ; because, before the time of
David, the Ark had nowhere a fixed resting-place, but tra
velled about, as it were, to various lodgings, therefore, if the
chosen place is understood to be Mount Zion, the people
were free in the intermediate time to perform the sacrifices
wherever they pleased. I reply, that the place was not
chosen until the Ark was placed in Zion ; for not till then
was fulfilled what is said in the Psalm, " I was glad when
they said unto me, Let us go into the house of the Lord ;
our feet shall stand within thy gates, 0 Jerusalem/' (Ps. cxxii.
1,2;) in which words the Prophet intimates that there was
before no resting-place, because God had not yet pointed out
the place in which He would be worshipped. Therefore it
is expressly said, " out of all your tribes/' or " in one of your
tribes," whereby a special privilege is referred to, which was
to be conferred on one of their tribes, to the exclusion of the
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. lol
others. And to this relates what is said in another Psalm,
" Moreover he refused the tabernacle of Joseph, and chose
not the tribe of Ephraim, but chose the tribe of Judah, the
Mount Zion which he loved : and he built his sanctuary like
high palaces, like the earth, which he hath established for
ever/' (Ps. Ixxviii. 67-69.) To the same effect the faithful
elsewhere congratulate themselves, after the Ark was depo
sited with David, " We will go into his tabernacles, we will
worship at his footstool ;" and, on the other hand, the Spirit
declares, " The Lord hath chosen Zion ; he hath desired it
for his habitation. This is my rest for ever: here will I
dwell ; for I have desired it." (Ps. cxxxii. 7, 13, 1 4.) Simi
lar statements everywhere occur, confirming the opinion
that the Ark never rested in its true home until it was de
posited on Zion ; and God, in my judgment, in order that He
might keep the hope of His people in suspense, promised,
although the Ark changed its place from time to time, that
He had still determined on a perpetual abode in which it
should rest. Yet it does not therefore follow that, up to
that period, a free permission was given to the people to
sacrifice wherever they would. For, wherever the sanctuary
was, there was also a temporary choice of the place, until the
legitimate resting-place was shewn them. Therefore God,
chastising by Jeremiah the foolish confidence by which the
Jews were puffed up, said, " Go ye now unto my place, which
was in Shiloh, and see what I did to it," &c., (Jer. vii. 12 ;)
in which words he implies that Shiloh had been highly
honoured for a season, but had now been deprived of its
honour, because the sacrifices had there been unworthily
polluted.
Although, then, there is a special promise here concerning
Zion, still there is no doubt but that God in the meantime
confines the Jews to His sanctuary, lest any one should erect
a private altar for himself, or build for himself other cities
and other temples. The phrase is worthy of observation,
" to put his name there ;" and again, " his habitation/' The
gross imaginations of men are thus obviated, lest the people
should enclose God within walls, as they are wont to circum
scribe His infinite essence, or to draw Him down from heaven,
132 CALVIN'S HARMONY OF THE FOUR DEUT.XII.7.
and to place Him beneath the elements of the world. But
God's name is said to inhabit a place, not in His own nature,
but with reference to man ; whilst, in deference to their igno
rance, He sets before their eyes a visible symbol of His pre
sence. Thus He is often said to " come down," not as if He,
who fills heaven and earth, actually moved, but because the
familiar knowledge of Him brings Him near to men. But
although He allows Himself to be invoked on earth, yet He
would not have the minds of men rest there, but rather lifts
them up on high as if by steps. Therefore, by Isaiah, He
harshly chides them, because, although enwrapped in their
sins, they still thought that He was under obligation to them
because His temple was in their sight, (Is. Ixvi. 1,) whereas
it is our business to approach Him by faith and with serious
feelings when He extends His hand to us. The Ark of the
Covenant indeed is often called " His face ;" but, lest men
should form any gross or earthly conceptions of Him, the
sanctuary is also called " His footstool."
The various kinds of oblations which are here enumerated
will be hereafter more clearly explained. I will only briefly
remind you that the burnt -offerings are included in the
sacrifices, as a part is taken for the whole. The Hebrew
word, which we have translated " the elevating of the hand,"
is nftlin, therumah,1 to which another word H^H, thenuphah,
is often added ; but, although both are derived from the act
of elevating, still they seem to differ, and those skilled in the
language thus distinguish them, viz., that H/tDlin, therumah,
is to be lifted up, and then brought down ; and HS^n,
themiphah, to be turned at the same time to the right and
left, although others think it means to be turned round to
the four quarters of the globe. There is a difference between
vows and freewill-offerings ; for although a vow is at first
freely made, yet we may offer things which we have not
vowed. I have already spoken of the firstlings.
7. And there shall ye eat. We see that the sanctuary in
), the heaving or elevating ; HS^n, the heaving or vibrating.
C.'s translation of the first word is that of S. M. ; and his note on both is
extracted from a note of 8.M. on Exodus xxv. 2, where HEIID occurs, and
is rendered offering in the text of A. V., but heave-o/ering in its margin.
— W.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 1,33
which God manifested Himself is called His face j1 for,
although believers are taught that always, wherever they
dwell, they walk before God ; yet they placed themselves
nearer, and in some special manner in His sight, when they
approached His sanctuary. By this mode of speaking God
also stimulates the laziness or tardiness of the people, lest it
should be irksome to them to come to the Ark of the Cove
nant for the purpose of sacrificing, inasmuch as this inestim
able benefit would compensate for the labour and expense of
the journey. I have elsewhere shewn that, when men are
said to feast before the Lord, sacred feasts are thus distin
guished from our daily meals. For this was as it were an
accessory to the sacrifices, to eat what remained of the vic
tims ; and in this way the guests were made partakers of
the offering, which custom even heathen nations imitated,
though improperly. Again, God kindly invites them when
He says, "ye shall rejoice in all that thou puttest thine
hands unto/' for which some translate it, " in everything to
which you shall have sent your hand ;" literally it is, " in the
sending forth of the hand." There is no ambiguity in the
sense, for it refers to those works which require the motion
and application of the hands. A little below, where I have
translated it, " which he hath blessed/' (quibus benedixerit,)
some insert the proposition in, and supply the pronoun you,
(i.e., in which he hath blessed you ;) but it is quite appro
priate to say, that God blesses their works, although it may
be understood of their families also. As to the command
that the tithes should be eaten in the holy place, I do not
extend it to tithes in general,2 for it was hardly probable
that the food of those who were dispersed through various
cities should be transferred to another place, so that they
would perish (at home3) from hunger ; but I understand it
of the second tithes, which the Levites separated to be a
special and peculiar oblation ; for we shall see elsewhere that
what remained over passed into the nature of ordinary pro-
, Heb. ; in conspectu, Lat. ; before, A. V.
2 " Ne s'estend pas en general a la nourriture des Levites ;" does not
extend generally to the maintenance of the Levites. — Fr.
3 Added from Fr.
134 CALVIN'S HARMONY OF THE FOUR DKUT.XII. 10.
duce, as if the Levites ate of the fruits of their own pos
sessions.
8. Ye shall not do after all. Even then they observed the
rite of sacrifice handed down to them from the fathers ; but
since as yet they were wandering in the desert, it was lawful
for them to build altars anywhere, until an end should be
put to their journeyings. And this Moses expressly declares,
adding the reason, viz., that they had not yet entered into
the rest which the Lord had promised them. He shews
them, then, that when they shall have attained the tranquil
possession of the land, there would be no further room for
excuse if they should sacrifice wheresoever it pleased them.
When, therefore, it is said that they then did " every man
whatsoever was right in his own eyes," it does not extend to
any of the inventions which men devise for themselves in the
worship of God, but only points out a freer system and form
in the exercise of devotion, before the place was shewn them
in which they must stay their foot.1
10. But when ye go over Jordan. This verse confirms
what I have before said, that the Jews were constrained to
a certain rule as soon as they should have reached the pro
mised land ; and yet that the place in which the Ark was
perpetually to rest, would not be immediately manifested to
them ; for what is declared at the end of the verse, that God
would give them rest round about, so that they should dwell
in safety, was not in fact perfectly exhibited before the time
of David. Still God would have them, as soon as they were
in enjoyment of the land, come together even from their re
motest boundaries to the sanctuary. He omits certain kinds
of offerings of which he had lately spoken, and puts, instead
of " vows/'2 "the choice vows/' which some translate "very
choice vows," or " the chief things in your vows." I do not
reject this ; but the other sense is more simple, that all the
vows were comprised which every one had made of his own
free judgment and choice. Soon afterwards he more fully
expresses his meaning, when he prohibits them from offering
i «• On scroit le sanctuaire ;" where the sanctuary should be. />.
3 A. V., Your choice vows; margin, the choice of your vows. Ains-
worth in loco, "i.e., the best, or fairest, as the Chaklee translateth."
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
135
sacrifices of their own accord in any places that might please
them ; for, " to see a place/' here, is equivalent to being car
ried away by the sight, so as to connect religion and holiness
with elegance and beauty.
26. Only thy holy things. This passage more clearly ex
plains what was meant by the foregoing precepts, viz., that
but one place was set apart for the performance of their sacred
rites, lest, if each should offer wherever it pleased him, reli
gion should be corrupted, and by degrees the various altars
should beget as many gods. He therefore commands that
all the victims should be sacrificed on one altar, with a pro
vision that the blood should be poured out.
DEUTERONOMY, CHAPTER XIV.
23. And thou shalt eat before the
Lord thy God, in the place which he
shall choose to place his name there,
the tithe of thy corn, of thy wine,
and of thine oil, and the firstlings of
thy herds and of thy flocks; that
thou mayest learn to fear the Lord
thy God always.
24. And if the way be too long
for thee, so that thou art not able to
carry it ; or if the place be too far
from thee, which the Lord thy God
shall choose to set his name there,
when the Lord thy God hath blessed
thee:
25. Then shalt thou turn it into
money, and bind up the money in
thine hand, and shalt go unto the
place which the Lord thy God shall
choose :
26. And thou shalt bestow that
money for u hatsoever thy soul lust-
eth after, for oxen, or for sheep, or
for wine, or for strong drink, or for
whatsoever thy soul desireth: and
thou shalt eat there before the Lord
thy God, and thou shalt rejoice,
thou, and thine household.
23. And thou shalt eat before the Lord. He again com
mands the victims to be brought into the place of the sanc
tuary ; although by the place which God shall choose, he
designates Jerusalem, as has been said in the above com-
23. Et comedes coram Jehova
Deo tuo in loco quern elegerit ut habi-
tare faciat nomen suum ibi, decimam
frumenti tui, vini tui, et olei tui, et
primogenita bourn tuorum, et pecu-
dum tuarum : ut discas timere Je-
hovam Deum tuum omnibus die-
bus.
24. Quod si longior fuerit via
quam ut per earn ferre possis illas,
quod distet a te locus ille quern ele-
gerit Jehova Deus tuus ut ponat
nomen suum ibi, quum benedixerit
tibi Jehova Deus tuus :
25. Tune dabis pro pecunia, et
colligabis pecuniam in manu tua, et
ibis ad locum quern elegerit Jehova
Deus tuus :
26. Et dabis pecuniam pro omni
eo quod desiderat anima tua, pro
bobus, et pro ovibus, et pro vino, et
pro sicera, et pro cunctis denique
quse postulaverit a te anima tua : et
comedes ibi coram Jehova Deo tuo,
et Isetaberis tu et domus tua.
CALVIN'S HARMONY OF THE FOUR PEUT.XXV. 23.
mentary on chap. xii. ; for the Ark of the Covenant had no
settled resting-place until the time of David, but was received
as it were in temporary lodgings. Moses, therefore, now
commands, that when God shall have so greatly honoured a
particular place, and shall have chosen a perpetual rest, in
which His name shall dwell, thither are the offerings to be
brought. But we know that this place was Jerusalem ; and
all the oblations were restricted to this one place, lest any
corruption should creep in to destroy the unity of the faith.
For all strange inventions, as has already been sufficiently
seen, are so many profanations of God's worship. But,
whereas in chap, xii., Moses had promiscuously joined the
tithes with the firstlings, and had made the same appoint
ment with respect to both, he now relaxes the stringency of
that law, by adding an exception, viz., that if the way should
be too long, a commutation might be made, and money might
be paid instead of corn. He does not, indeed, speak only of
the tithes, hut unites with them the vows and free-gifts ; nay,
he refers propedy to these alone. But, since as to the latter
there is no question, let us only consider whether it was con
sistent that the tithes should be paid in one place alone.
They were given to the Levites for their maintenance, who,
as is well known, were dispersed throughout the whole land;
either then their residence must have been fixed at Jeru
salem, or they must not be deprived of their subsistence,
wherever they might dwell. The command, therefore, ap
pears to be absurd, that all the tithes of the whole land
should be brought to Jerusalem, for that would have amounted
to nothing less than to destroy the poor Levites by famine.
This absurdity has compelled the commentators to fabricate
a doubtful conjecture ; viz., that the people voluntarily set
apart certain tithes, which they might carry to Jerusalem at
the festivals ; but it is not probable that so heavy a burden
was imposed upon them,1 as that they should only keep at
home what remained of the fifth part. But a nearer approach
to probability would be, that the tithes of the neighbouring
country, as convenience offered, were carried to Jerusalem ;
1 " De redoubler ainsi les dismes les unes sur les autres ;" thus to re
double their tithes one upon another. — Fr.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 137
whilst those which were collected in more distant places
were set aside there ; but that they were accounted for at
Jerusalem, so that upon a calculation of the number of their
families, an equal distribution might be made to the Levites.
Certainly it is by no means probable that the respective
tillers of the soil carried up to Jerusalem what the Levites,
having received there, were compelled to take back again
for the maintenance of their families ; for what would have
been the advantage of all this expense and trouble of carry
ing them backwards and forwards ? Besides, it would have
been useless to command the Levites, and that too with the
addition of severe threats, to pay the priests faithfully, if
the tithes had been first deposited with the priests them
selves, who might easily have provided against all deception,
since they had the whole quantity of corn in their own
hands. I have, therefore, no doubt but that the Levites col
lected the tithes each in their own neighbourhood, but that
another tithing, of which mention will be made presently,
was carried up to the sanctuary as a sacred offering, and a
profession of service to God. For we have lately seen, that
after that part had been withdrawn, the nine parts which re
mained were assigned to the Levites, as if they had been
grown on their own ground. But because it was a subject
which might cause complaints, that the first-fruits and other
tithes should be collected into one place, God would antici
pate this by showing the advantage of it to the whole people,
in that there might be food enough for all who should come
to the celebration of the festivals ; for this is the meaning of
the words, " thou shalt eat before the Lord thy God ;" as if
it had been said, that the place should be sacred to God, to
which the worshippers of God might come from the whole
land. Yet He commands, in the meanwhile, the pure ob
servation of His worship ; lest a diversity of places might
draw away the people in various directions to false super
stitions.
24. And if the way be too long. I am prevented from un
derstanding this restriction as having reference to the tithes,
by the ordinance which is elsewhere made, that whosoever
would redeem them by a money-payment, (Lev. xxvii. 31,)
138 CALVIN'S HARMONY OF THE FOUR EXOD.XX. 24.
should add a fifth part, and this is omitted here ; and, again,
by the explanation which is soon after added, that they
should bring money with them instead of their offerings, and
buy with it oxen and sheep, wine, and strong drink, as they
pleased. The sum is, that if it were too burdensome for
them to bring from their distant homes victims and other
gifts, they were permitted to buy at Jerusalem whatever
they chose to offer, provided they made no offerings else
where.
EXODUS, CHAPTER XX.
24. An altar of earth thou shalt 24. Altare terreum fades mihi, et
make unto me, and shalt sacrifice sacrificabis super illud holocausta
thereon thy burnt- offerings, and thy tua, et sacrificia prosperitatum tua-
peace-offerings, thy sheep, and thine rum, pecudes tuas, et armenta tua :
oxen. In all places where I record in omni loco in quo memoriam po-
my name I will come unto thee, and suero nominis mei, veniam ad te, et
1 will bless thee. benedicam tibi.
25. And if thou wilt make me an 25. Quod si altare ex lapidibus
altar of stone, thou shalt not build feceris mihi, non sedificabis eos ex
it of hewn stone : for if thou lift up cisos, si gladium tuuni elevaveris
thy tool upon it, thou hast polluted super illos, pollues.
it.
DEUT. xxvii. 5. And there shalt 5. yEdificabis in monte Ebal al-
thou build an altar unto the Lord tare ex lapidibus Jehovse Deo tuo :
thy God, an altar of stones: thou non levabis super eos ferrum.
shalt not lift up any iron tool upon
them.
6. Thou shalt build the altar of G. E lapidibus integris sedificabis
the Lord thy God of whole stones ; altare Jehova? Dei tui : et offeres
and thou shalt offer burnt -offerings super illud holocausta Jehovie Deo
thereon unto the Lord thy God : tuo :
7. And thou shalt offer peace- 7. Et offeres sacrificia prosperita-
offerings, and shalt eat there, and turn, comedesque illic, ac laetaberis
rejoice before the Lord thy God. coram Jehova Deo tuo.
EXOD. xx. 24. An altar of earth thou shalt make. This pre
cept differs from the other, which I have just explained ;
because although it refers to the choice of a place,1 yet the
mention of a place is omitted, and it only touches upon the
material and form of the altar. God, therefore, commands
that an altar should be built to Him, either of earth or of a
heap of stones, which had not been artificially polished. But
1 "D'autant qu'il ne traitte pas expressement du lieu mais de la
rnatiere, et forme de 1'autel ;" because it does not treat expressly of the
place, but of the matter and form of the altar. — Fr.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 139
I understand this of the altars, which either in the desert or
elsewhere should be built, before the choice of the perpetual
place had been manifested to them. God would have them
built of earth, that they might fall down of themselves, and
that no trace of them might remain after the departure of
the people ; but if stones were used, He forbade their being
fitted together in a permanent structure, but would have
them thrown rough and unpolished into a heap, lest their
appearance should entice posterity to superstition. I am
surprised that commentators1 should here put themselves to
the pains of inventing allegories ; since God had no other
object than to remove stumbling-blocks, whereby the Israel
ites might be turned away from the sanctuary ; for we know
how antiquity, and the example of our forefathers, is apt to
attract the minds of the vulgar. If anything in the shape
of an altar had remained, immediately religious notions
would have been associated with it, that God could nowhere
be more solemnly or better worshipped, than in the place
already dedicated of old by their fathers. Thus degenerate
modes of worship would have sprung up, and the dignity of
the sanctuary would have been brought into contempt.
Wherefore this evil is anticipated when He forbids altars to
be built which might exist for any length of time ; and only
allows them to be adapted for present use, being made of
earth, or of an unfashioned heap of stones. As to " the
sacrifices of prosperities/', I have elsewhere stated why I so
translate the word CD^fr^, shelumim,2 which signifies all
prosperous and happy results ; for the rendering of others,
viz., peaceful things, (pacified), is very unsuitable. The latter
part of the verse, " in all places, where I record my name, I
* In the Gloss. Ord., there is an exposition from Gregory, that " to
make an altar of earth is to found our hopes upon the Incarnation of
Christ ; for our offering is then accepted by God, when our humility bases
our Avorks upon faith in the incarnation of our Lord ;" and from Isidore,
that " hewn stones are those who break the unity of the Church, and sever
themselves from the society of their brethren. These Christ does not re
ceive into His body, which the construction of the altar represents," £c.
* Tcfe>. A. V., peace-o/erings. C. says rightly that the word DtDI^P
comprehends every kind of prosperity and happy result ; but the word
in the text is the pi. of CDP^.— W. See Note on Numbers x. 10, ante,
p. 105.
140 CALVIN'S HARMONY OF THE FOUR DEUT.XXVII.O.
will come unto thee," has been ignorantly perverted by com
mentators, and hence has afforded a ground of error ; for
they have read it in connection with the former part, as if
God had forbidden such an altar to be made in Mount Sion
also ; whereas He rather anticipates a doubt, which might
have otherwise perplexed the minds of the people ; Will not
God be favourable to us where He heard the prayers of our
fathers ? He replies, I say, to this by the promise, that they
will pray to Him well and duly, if they only obey His com
mand, and seek no other place except that which He shall
choose. On this score it is said, that wheresoever it shall
please God that sacrifices should be offered, there He will
descend to you, to be favourable unto you.
DEUT. xxvii. 5. And there shalt thou, build an altar. At
their first entrance into the land, God commands that a
sacrifice of thanksgiving should be offered to Him ; and this
Joshua performed, as is related in Joshua viii. 30, 31.
" Then Joshua built an altar unto the Lord God of Israel in
Mount Ebal ; as Moses the servant of the Lord commanded
the children of Israel, an altar of whole stones, over which
no man hath lift up any iron." First of all, then, this testi
mony of their gratitude is required, that the children of
Israel, as soon as they have begun to set foot in the land of
Canaan, might celebrate the praises of the Lord ; secondly,
he forbids all artificial work, because, if the altar had been
permanent, it would have been an occasion of superstition,
and this exceptional instance would have been more regarded
than the perpetual Law of God. Hence the nine tribes and
half were so greatly wroth against the two tribes of Reuben
and Gad, and half Manasseh, on account of the altar which
was built on the bank of Jordan, (Josh, xxii.,) insomuch that
they determined utterly to destroy their brethren, until they
had cleared themselves by alleging that they had only built
it as a memorial of their brotherly union, and not for sacri
fice. Assuredly they were good expounders of the Law who
accounted it an inexpiable crime, that an altar should be
left for posterity, to withdraw the people from the one sanc
tuary, and thus to destroy the unity of faith.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
141
EXODUS, CHAPTER XXV.
1. And the Lord spake unto Moses,
saying,
2. Speak unto the children of
Israel, that they bring me an offer
ing : of every man that giveth it will
ingly with his heart ye shall take
my offering.
3. And this is the offering which
ye shall take of them; gold, and
silver, and brass,
4. And blue, and purple, and
scarlet, and fine linen, and goats'
hair,
5. And rams' skins dyed red, and
badgers' skins, and shittim-wood,
6. Oil for the light, spices for
anointing oil, and for sweet in
cense,
7. Onyx-stones, and stones to be
set in the ephod, and in the breast
plate.
8. And let them make me a sanc
tuary ; that I may dwell among them.
9. According to all that I shew
thee, after the pattern of the taber
nacle, and the pattern of all the in
struments thereof, even so shall ye
make it.
10. And they shall make an ark
of shittim-wood: two cubits and a
half shall be the length thereof, and
a cubit and a half the breadth there
of, and a cubit and a half the height
thereof.
11. And thou shalt overlay it with
pure gold, within and without shalt
thou overlay it ; and shalt make
upon it a crown of gold round
about.
12. And thou shalt cast four rings
of gold for it, and put them in the
four corners thereof; and two rings
shall be in the one side of it, and two
rings in the other side of it.
13. And thou shalt make staves
of shittim-wood, and overlay them
with gold.
14. And thou shalt put the staves
into the rings .by the sides of the
ark, that the ark may be borne with
them.
1. Et loquutus est Jehova ad
Mosen, dicendo :
2. Alloquere filios Israel ut tol-
lant mihi levationem : ab omni viro
cujus cor voluntarie dederit illam,
sumetis levationem meam.
3. Ista autem est oblatio quam
capietis ab eis, aurum et argentum,
et ses,
4. Et hyacinthum, et purpuram,
et vermiculum cocci, et byssum, et
pilos caprarum,
5. Et pelles arietum rubricatas,
et pelles taxorum, et ligna sittim.
6. Oleum pro luminari, aromata
pro oleo unctionis et pro thymiamate
aromatum :
7. Lapides onychinos, et lapides
plenitudinum pro ephod et pro pec-
torali.
8. Et facient mihi sanctuarium,
ut habitem in medio eorum.
9. Omnino ut ego ostendam tibi
similitudinem habitaculi, et simili-
tudinem omnium vasoruin ejus, sic
facietis.
10. Facient etiam arcam e lignis
sittim : duorum cubitorum et semis
erit longitudo ejus, cubitus vero et
semis latitudo ejus, cubiti item et
semis altitude ejus.
11. Operiesque earn auro puro,
intrinsecus et extrinsecus, operies
inquam, earn, faciesque super earn
coronam auream in circuitu.
12. Fundes quoque ei quatuor
annulos aureos, quos pones ad qua
tuor angulos ejus : duos videlicet
annulos in latere ejus uno, et duos
annulos in latere ejus altero.
13. Facies prseterea vectes ex
lignis sittim, quos cooperies auro.
14. Inducesque vectes in annulos
qui erunt in lateribus illius arcae, ut
illis deferetur area.
142
CALVIN'S HARMONY OF THE FOUR EXOD.XXV.
15. The staves shall be in the
rings of the ark ; they shall not be
taken from it.
16. And thou shalt put into the
ark the testimony which I shall give
thee.
17. And thou shalt make a mercy-
seat of pure gold : two cubits and a
half shall be the length thereof, and
a cubit and a half the breadth
thereof.
18. And thou shalt make two
cherubims of gold ; of beaten work
shalt thou make them, in the two
ends of the mercy-seat.
19. And make one cherub on the
one end, and the other cherub on
the other end ; even of the mercy-
seat shall ye make the cherubims
on the two ends thereof.
20. And the cherubims shall
stretch forth their wings on high,
covering the mercy-seat with their
wings, and their faces shall look- one
to another; toward the mercy-seat
shall the faces of the cherubims be.
21. And thou shalt put the mercy-
seat above upon the ark ; and in the
ark thou shalt put the testimony
that I shall give thee.
22. And there I will meet with
thee, and I will commune with thee
from above the mercy-seat, from be
tween the two cherubims which are
upon the ark of the testimony, of all
things which I will give thee in com
mandment unto the children of
Israel.
EXOD. xxxv. 4. And Moses spake
unto all the congregation of the
children of Israel, saying, This is the
thing which the Lord commanded,
saying,
5. Take ye from among you an
offering unto the Lord : whosoever
is of a willing heart, let him bring
it. an offering of the Lord; gold,
and silver, and brass,
6. And blue, and purple, and
scarlet, and fine linen, and goats'
hair,
7. And rams' skins dyed red, and
badgers' skins, and shittim-wood,
8. And oil for the light, and spices
15. In annulis illius arcae erunt
vectes, non removebuntur ab ea.
16. Ponesque in area testimonium
quod dabo tibi.
17. Facies et operculum ex auro
mundo : duorum cubitorum et dimi-
dii erit longitude ejus, cubiti vero et
dimidii latitude ejus.
18. Facies etiam duos cherubim
aureos : ductiles facies eos in duabus
extremitatibus propitiatorii.
19. Facies autem cherub unum
in extreme hinc, et cherub alterum
in extreme inde : ex propitiatorio
facietis cherubim, duabus extremita
tibus ejus.
20. Expandentque cherubim duas
alas superne tegentes alis suis pro-
pitiatorium, et se mutuo aspicient :
ad propitiatorium erunt facies che
rubim.
21. Pones autem propitiatorium
super arcam superne, et in area
pones testimonium quod dabo tibi.
22. Conveniamque tecum illuc,
et loquar tecum e propitiatorio inter
duos cherubim quod erit super arcam
testimonii, qusecunque prsecipiam
tibi ad filios Israel.
4. Dixitque Moses ad universam
synagogam filiorum Israel, his ver-
bis, Hoc est verbum quod praecepit
Jehova, dicendo:
5. Accipite a vobis oblationem Je-
hovre: omnis spontaneus corde suo
afferet earn oblationem Jehovre, au-
rum, argentum, et ses :
6. Et hyacinthum, et purpuram,
et vermiculum cocci, et byssum, et
caprarum pilos :
7. Et pelles arietum rubricatas,
et pelles taxorum, et ligna sittim.
8. Et oleum pro luminari, et aro-
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
143
for anointing oil, and for the sweet
incense,
9. And onyx-stones, and stones to
be set for the ephod, and for the
breastplate.
10. And every wise-hearted
among you shall come, and make all
that the Lord hath commanded ;
11. The tabernacle, his tent, and
his covering, his taches, and his
boards, his bars, his pillars, and his
sockets ;
12. The ark, and the staves there
of, with the mercy-seat, and the vail
of the covering;
13. The table, and his staves, and
all his vessels, and the shew- bread ;
14. The candlestick also for the
light, and his furniture, and his
lamps, with the oil for the light ;
15. And the incense-altar, and
his staves, and the anointing oil, and
the sweet incense, and the hanging
for the door at the entering in of the
tabernacle ;
16. The altar of burnt-offering,
with his brasen grate, his staves,
and all his vessels ; the laver and his
foot;
17. The hangings of the court,
his pillars, and their sockets, and the
hanging for the door of the court ;
18. The pins of the tabernacle,
and the pins of the court, and their
cords ;
19. The clothes of service, to do
service in the \\o\yplace; the holy
garments for Aaron the priest, and
the garments of his sons, to minister
in the priest's office.
mata pro oleo unctionis, et ad suffi-
mentum aromaticum.
9. Et lapides onychinos, et lapides
pro ephod et pro pectorali.
10. Et omnes sapientes corde in
vobis venient, et facient qusecunque
prsecepit Jehova :
11. Tabernaculum, tentorium
ejus, et operimentum ejus, et circulos
ejus, et tabulas ejus, vestes ejus,
columnas ejus et bases ejus :
12. Arcam et vectes ejus, propi
tiator ium, et velum tentorii.
13. Mensam, et vectes ipsius, et
omnia vasa ejus, et panem facierum:
14. Et candelabrum luminaris et
vasa ejus, et lucernas ejus, et oleum
luminaris :
15. Et altare suffimenti et vectes
ejus, et oleum unctionis, et suffimen-
tum aromaticum, et aulueum ostii
pro ostio tabernaculi :
16. Altare holocausti, et cribrum
ejus seneum, et vectes ejus, et omnia
vasa ejus, et concham, et basin
ejus :
17. Cortinas ipsius atrii, columnas
ejus, et bases ejus, et aulaeum portae
atrii,
18. Paxillos tabernaculi, et pax-
illos atrii, et funiculos eorum,
19. Vestes ministerii ad minis-
trandum in sanctuario, et vestes
sanctas Aharonis .sacerdotis, et ves
tes filiorum ejus ad fungendum sa-
cerdotio.
EXOD. xxv. 2. Speak unto the children of Israel. If any
caviller should raise a question as to the time in which I
have thought fit to introduce this history,1 although I would
1 " Calvine here hath a singular opinion by himself concerning the time
of erecting the tabernacle, with the parts and members thereof, which
begin here to be described ; for he thinketh that the tabernacle was built
and set up before Moses had brought the first tables ; and his reasons are
these : — 1. There is mention made of the tabernacle, xxxiii. 7, immediately
after Moses was come down with the tables in his hand, which he broke ;
and therefore the tabernacle being presently after spoken of, must be
made before. Answer. This was not the great tabernacle which was
afterwards made for God's service, for that tabernacle was not set without
144 CALVIN'S HARMONY OF THE FOUR EXOD.XXV.2.
not pertinaciously contend with him, still I have not only a
probable, but a sure reason for my opinion. For it appears
to me that I clearly gather from Exodus xxxiii. that the
tabernacle was already built before Moses brought down the
the Host, as this was, but in the midst : Lippoman. But it was Moses's
tabernacle, whither the people had access to consult with God. Jun.
2. In this chapter it is said, verse 1C, * Thou shalt put in the ark the tes
timony, which I shall give thee ;' therefore he received the testament be
fore he made the ark, wherein he was to put it. Answer. This followeth
not, that the ark was therefore made first, but that the form thereof was
described first how it should be made, which was in the Mount ; after
which form it was made after that Moses had received the tables of the
testimony. 3. When Moses cometh to exhort the people to build the
tabernacle, he maketh no mention at all of their apostasv and idolatry ;
therefore it is evident, that they were yet sound, they ha(l not yet com
mitted that sin, seeing they do so cheerfully consecrate their best things to
the Lord.
" Answer. — 1 . The people had already received correction for their fault ;
and Moses, in sign of God's indignation against them, had removed his tent
from among them, xxxiii. 7 ; therefore it cannot be said that no mention is
made of their falling away. 2. The people, such especially as were touched
with remorse for their sin, did so much the more shew themselves cheerful
in God's service, as a sign of true repentance. 3. And Moses having en
treated the Lord for His people, would not be still harping upon the same
string, in upbraiding them with their fault, lest he might altogether have
discouraged them.
" Wherefore, it is very clear that the tabernacle was not erected and set
up before the receiving of the tables, but after; for these reasons: —
1. Because Moses is here bidden to make the tabernacle according to all
which the Lord should show him in the Mount ; but the form thereof was
first showed him in the Mount, when he continued there forty days and
nights, in the end whereof he received the tables, Dcut. ix. 10 ; therefore
the tabernacle could not be made before the fashion thereof was shewed to
Moses. Calvine here answereth that divers times before this Moses was
in the Mount with God, when the fashion of the tabernacle might be
shewed him. But it is evident, xxiv. 18, that this was done in the forty
days and nights, when Moses was entered into the cloud, and there so long
continued. 2. It is expressly said that the tabernacle was reared up in
the second year, and the first month, the first day, xl. 17- It was not then
dedicated and set in order only, as Calvine answereth, but then first set
up. And in the second year, in the second month, upon the twentieth day,
they removed from Sinai, which was about a month and a half after ; but
if the tabernacle were built before Moses received the tables, he after the
finishing thereof was twice with the Lord, each time forty days ; which
could not be, seeing about forty or fifty days after the tabernacle was
erected, the whole camp removed, as is said. 3. Besides, by this means a
great part of Exodus shall be transposed ; all that followeth from chap,
xxxv. to the end, concerning the making and setting up of the tabernacle,
should be in order placed before the xxxii , xxxiii., and xxxiv. chapters;
this being admitted, that the tabernacle was first erected, before Moses
had the tables delivered to him. Therefore, rather the order of the story
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 145
first tables from the Mount ; for it is there said, that in
token of their divorce, in order that the people might know
that they were repudiated by God, Moses took the tabernacle
and pitched it separately for himself without the camp ; not
for his own peculiar use, because it is expressly said that he
did not dwell there, but that he went out of the camp as
often as he desired to consult God ; whilst Joshua was its
keeper and guardian, (cedituus.) But there is no doubt but
that this took place previous to his second ascent to bring
down new tables from the Lord ; it is, therefore, clear that
the tabernacle was already erected. If any object that it
was not set up till the end of the second year, the reply is
easy, that it was placed anew in its proper position, so that
being everywhere surrounded by the children of Israel, it
might have all its guards, according to the twelve tribes en
camped in their due order ; and again, that the tables were
then actually deposited in the Ark of the Covenant, and by
them God represented Himself, so that without them the
tabernacle was in a manner empty ; finally, that the solemn
dedication is there treated of, for which the due season had
not arrived, until in testimony of God's presence the cove
nant was deposited in the Ark, by way of pledge. In order
the better to remove all ambiguity, we must briefly calculate
the time. In the third month from their exodus the people
reached Mount Sinai. On what day the Law was given is
nowhere stated, unless we may probably conjecture that it
was promulgated about the end of that month. Thus there
will be eight months to be computed until the day on which
the tabernacle was dedicated, tind the tables deposited in the
Ark of the Covenant, as Moses expressly says in the last
chapter of Exodus ; but, in the Book of Numbers, he relates
that in the second month of that year the people removed
the camp from that place, and departed to Kibroth-Hattaa-
vah.1 Now, since between the dedication of the tabernacle
is this : first, there is the description of the tabernacle to chap. xxx. ; then
followeth the let and impediment to the building of it, the people's trans
gression, chap, xxxii. 33 ; thirdly, the execution of God's commandment,
and framing of the tabernacle, chap. xxxv. 40 ; fourthly, the erection and
setting of it up, chap. xl. Lyranus." — WILLET'S Hexapla, in loco.
1 " Sepulchra concupiscentise.''' — Lat.
VOL. II. K
Ii6 CALVIN'S HARMONY OF THE FOUR EXOD.xxv.2.
and their departure only one month intervened, we must
admit that the two ascents into the mountain had preceded
in order of time.
$"ow, the question is, whether he was called to receive the
first tables in the beginning of the fourth month ? If this
be allowed, he could scarcely have prescribed the building of
the sanctuary before the end of the eighth month ; for it
would have been absurd to give1 the tables of God's paternal
favour between the two ascents, while the separation of the
tabernacle was testifying of their divorce from Him. Thus,
then, I establish the fact, that four whole months were em
ployed in this long and difficult work. And surely it was
wonderful that so short a time should suffice ; had not in
credible activity surpassed all men's expectation, whilst they
all emulously devoted themselves with unwearied labour to
hasten the work. And it is probable, that after God had
established His covenant, He immediately delivered the
ordinances respecting the tabernacle and its adjuncts ; lest
the people should be without the external exercises of re
ligion, which we have seen to be so very necessary. But
after the completion of the work, Moses was again com
manded to come nigh to God with Nadab, Abihu, and the
seventy elders ; and after the offering of sacrifices, he was
taken up into the cloud to hold familiar communion with
God, where he passed about a month and a half. Having
returned, and being made aware of the rebellion of the
people, the slaughter of the three thousand took place, and
he commanded the people to mourn. How long he remained
we know not, but it is probable that at least a month passed
before he was recalled We have now more than nine months;
and if we add the month and a half during which he was
kept in the mount, we shall not be far from the end of the
year. God then reconciled Himself to the people, and thus
the legitimate dedication of the tabernacle soon followed,
which took place in the second year at the beginning of the
first month. The Passover having been celebrated, the sign
of removal was given in the second month.
1 " Les tables comme instrument de la. faveur paternelle de Dieu."
-Fr.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 147
If any disagree with me, I would now have them answer
me, how it is consistent that Moses, having detected the
people's transgression, should then have begun to exhort
them to the building of the sanctuary, whereas in his whole
address there is no mention made of idolatry ? Surely, all
things well considered, we must be ready to confess that the
people were still loyal when they so heartily consecrated
their property to God. But the whole question is sufficiently
settled by what I have alleged on the testimony of Moses,
viz., that before he came down with the first tables the
tabernacle was already in being, unless, perhaps, it be ob
jected that it was another tabernacle, and different from that
which was afterwards set up by God's command. But this
is a very foolish cavil, for Moses had no authority to make
an earthly dwelling-place for God, and to impose on it the
sacred name whereby the sanctuary is always honoured ; and
he expressly relates that God's glory appeared in it, in order
that the people might more surely know that they were
separated from God for their uncleanness, of which matter
we shall again speak in its proper place. Again, the word
np7, lakach,1 implies that Moses took the tabernacle out of
the camp, to transfer it to another place. If any one should
now object that the tabernacle was arranged according to the
pattern which Moses saw in the mount, the reply is easy,
that Moses was not then first in the mountain instructed in
the true worship of God and heavenly mysteries, when he
was kept there forty days, but already before the promulga
tion of the Law ; nor is there any doubt but that the same
things were then shewn to him which he had learned before,
in order that the people might be more disposed to diligent
meditation on the Law. For, from the length of time, they
might acknowledge that nothing was omitted which it would
be useful for them to know ; since, although God might Jiave
so instructed His servant in a moment that nothing should
have been wanting, still He chose gradually, and as if at His
ease, to form for Himself a perfect teacher ; and this conces
sion was made to the infirmity of the people. For thus we
read in Exodus xix. 9, " Behold I come unto thee in a thick
1 np7, the verb (to take,) whose future, Hps, occurs Ex. xxxiii. 7.— IF.
H8 CALVIN'S HARMONY OF THE FOUR EXOD.xxv.2.
cloud, that the people may hear when I speak with thee, and
believe thee for ever/' And again, Exodus xx. 21, "And
the people stood afar off, and Moses drew near unto the thick
darkness, where God was." From whence it is plain t licit
there is no absurdity in saying that he had already seen the
pattern of the tabernacle wherein God would be worshipped.
But lest any should object that I rest upon conjectures
only, Moses himself plainly shews that, before he received
the tables, God gave him instructions respecting the making
of the tabernacle ; for twice in chapter xxv. it is said, " Thou
shalt put in the Ark the testimony which I shall give thee,"
verses 16 and 21 ; from whence it is clear that the tables
were not yet given, when from God's command he described
the whole structure ; and thence we again infer that, when
the tabernacle was set up, he went up into the mount to bring
down the tables which were to be placed in the Ark. But,
before he begins to treat of the construction of the tabernacle,
he imposes a tribute upon the people, that each, according
to his means, should contribute materials both for the taber
nacle itself and for all its furniture. The heaving, or HDIIH,
therumah,1 is here put simply for an offering ; and is not, as
in other passages, distinguished from another kind of sacri
fice, which is called Pl513n, thenuphak. But the Israelites
are simply commanded to bestow from their abundance what
may suffice for the worship of God. It is indeed certain that
all we have is Good's, and that all He bountifully gives us is
polluted unless we devote it to His glory. Still in His in
dulgence He permits us the free use of all, if only we testify
that it remains under His power, and are ready to expend it
as He shall command. Thus we duly offer alms, as sacrifices
of a sweet-smelling savour ; although the rich may not
exhaust himself to poverty, but, whilst lie relieves the poor,
enjoys the goods which he possesses. In sum, whatever we
offer to God is like the first-fruits, whereby we testify that
all we have is consecrated to His glory. Now, although He
required no assistance from the people for the building and
adorning of His tabernacle, since it was He who, for the
1 A. F., an offering; margin, heave- offering. See note on Deut. xii. 0,
ante, p. 132.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 149
maintenance of them all, daily rained down manna from
heaven ; yet he would have every one, from the very least
to the greatest, bring together, in testimony of their piety,
whatever was necessary for the sacred work But what He
then would have spent on the visible sanctuary, He now
requires for the building of His spiritual temple. Properly
speaking, it is He alone that builds His Church ; yet He
uses the work of men, and will have many builders asso
ciated with Him, that the edifice of His Church may arise
in some measure by the labour of men ; as also He ascribes
the praise of its prosperity and success to them. Meanwhile
we offer nothing which He Himself has not bestowed ; just as
the Israelites gave nothing but what had been derived from
His bounty alone. Therefore, He distributes the gifts of His
Spirit in certain measures, (1 Cor. xii. 7;) that, as each has
received more or less, he may employ it on the building of
the Church. But this should be the best incentive to acti
vity, that none is so poor or humble but that his offering is
acceptable and pleasing, however small it may be, and almost
worthless in the eyes of men. Moreover, it must be observed,
that the tribute is not demanded authoritatively, but it is
declared that each should freely offer what he pleased ; for,
from the beginning, Paul's word was true, that " God loveth
a cheerful giver/' (2 Cor. ix. 7 ;) and all Scripture teaches
us that no obedience is pleasing to God except what is volun
tary ; for, although the word *D1T, yidbenu? is variously ren
dered by the translators, the sum comes to this, that the gift
of each would be pleasing to God according to the cheerful
alacrity of his mind. The old interpreter (i.e., the Vulgate)
has it "qui offert ultroneus," (he who offers voluntarily ;) but
this is rather paraphrastic than literal.2 Others differ from
each other : some understand the relative as referring to the
offering, and translate it, "whose heart shall have volun
tarily given it ;" others, " He who shall have shewn his heart
liberal, or willing/' The second rendering is the right one.
1 The third person singular masculine future of 31 3, with the pronoun
affix Y5, it. The verb signifies to do, or give, anything with a cheerful
readiness. — W.
* The concluding sentence omitted in Fr.
150 CALVIN'S HARMONY OF THE FOUR EXOD.XXV.8.
3. And this is the offering. Hence, what I have before
said is more fully confirmed, viz., that what the poor offer of
their little will not be eclipsed by the abundance of the rich,
since God deigns to reckon goats' hair among the sacred
offering-s not less than gold, purple, and precious stones.
Again, by the varied and manifold contributions, He would
shew, as in a glass, that a variety of gifts are necessary to
the building of the spiritual temple, as Paul sets forth in
Romans xii. and 1 Corinthians xii. The liberality of the
rich was indeed more splendid ; but, as they did not scruple
to mix their gold and silver, blue, purple, and precious
stones, with brass, iron, and other common materials, so also,
now-a-days, those who aid the edification Nof the Church by
their more excellent gifts, admit, without contempt or dis
like, into fellowship poor brethren, to whom it is not given
to equal them.
8. And let them make me a sanctuary. By first setting
before them an inestimable recompense, God stirs up the
people to give largely ; for, although liberality is praised by
all as a most excellent virtue, yet no one willingly deprives
himself of his own to bestow it upon others, since all think
that it is so much lost to themselves, unless they have some
compensation in view. Wherefore, that they may expend
cheerfully, God promises that He will dwell among them,
than which nothing is more desirable. But we must beware
of imagining anything inconsistent with the nature of God,
for He who sits above the heavens, and whose footstool is
the earth, could not be enclosed in the tabernacle ; but,
because in His indulgence for the infirmities of an ignorant
people, He desired to testify the presence of His grace and
help by a visible symbol, the earthly sanctuary is called His
dwelling amongst men, inasmuch as there He was not wor
shipped in vain. And we must bear in memory what we
have lately seen, that it was not the infinite essence of God,
but His name, or the record of His name, that dwelt there.
This was the object of the expressions; that the Israelites
ought not to be slow or lazy in setting up the tabernacle,
because by these means they would obtain for themselves an
inestimable advantage. Another clause follows, that the
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 151
artificers should copy the pattern shewn to Moses, and not
dare to invent anything, since it would be a profanation to
mix up anything human with the commands of God ; on
which matter we shall treat more diffusely when we speak
generally of the types. Now is described the form of the Ark
and its covering : for the composition of the tabernacle, and
its various parts, which Moses now only slightly adverts to,
will be presently repeated at greater length in chapter xxxii.
But, although the tabernacle was called God's house, yet there
was a more express image of His glory in the Ark of the
Covenant ; because the Law, whereby God bound the people
to Himself, was there deposited. The material was shittim-
wood, covered or overlaid witli plates of gold. As to the species
of the tree,1 not even the Hebrews are agreed among them
selves, although we may conjecture that it was beautiful and
costly ; yet God would have gold over its whole surface, and
even shining on its staves, that the dignity of the Law might
be enhanced. But here a question may arise, which intro
duces many others with it, how the sumptuous splendour
both of the Ark, as well as the tabernacle and all its uten
sils, contributed to the worship of God ? for it is certain that
God would never be worshipped except agreeably to His
nature ; whence it follows, that His true worship was always
spiritual, and therefore by no mean's comprised in external
pomp.
But the great number and intricacy of the ceremonies were
so far from awakening piety, that they were even the occasion
of superstition, or of a foolish and perverse confidence. Again,
' " This was perhaps the acacia horrida, a kind of mimosa, a native of
Arabia, since the Arabic word resembles the Hebrew. The thorns are
twinned, and nearly equal to the leaves in length. The leaves are re
peatedly winged. The spikes, of white flowers, proceed from the bosom
of the leaves. The wood is of an excellent quality, whence it deserves the
name given by the Greek translators, |^Xa atrwru, wood that never decays."
— Illustrated Comment., in loco. "The most important material, the
wood for the tent, is just that which is found here most plentifully, while
Palestine is deficient in acacia trees." — Comp. Theophrast., Hist. PI. iv.
3. Prosper Alpinus, de Plant. JEg., c. i., " Acacite arbores copiosissime
in montibus Sinai penes Rubrum Mare positis proveniunt." Hieron. ad
Joel, iv., " Quae ligna in locis cultis, et in Romano solo absque Arabise
solitudine non inveniuntur. Forskal. Flora JEg. Arab., p. Ivi." Haver-
nick, Introd. Pent., p. 284.
152 CALVIN'S HARMONY OF THE FOUR EXOD.XXV.8
so many and such various rites seem to have had no other
tendency than to feed curiosity. It will be therefore worth
while briefly to premise something respecting this point.
They are, in my judgment, at fault, who think that the eyes
of the people were captivated by these magnificent sight?,
lest their religion, being stripped of all ornament, should
become dishonoured, when amongst the Gentiles their false
worship was splendid even to a miracle ; and thus a depraved
rivalry might affect their minds,1 if the beauty of the taber
nacle did not at least equal the pomp of others, as though
the God they worshipped were inferior to idols. On the same
grounds they imagine that the Jews were burdened with
many observances ; lest, if God had only sparingly and
slightly exercised them, they would in their natural curio
sity, have sought in all directions after profane trifles. They
tell part of the truth, but not the whole ; for I admit that
this was given to the ancient people, in order that, when
they saw the tabernacle so brilliantly ornamented, they
might be inspired with greater reverence. I also admit that,
by God's command, they were engrossed with many cere
monies, that they might not seek after strange ones ; but if
this had been the only object proposed in them, the whole
legal service would have only availed for ostentation in its
shadows and histrionic pomps. But it is most absurd to
think that God so trifled with His people. We see, too, how
honourably David and the Prophets speak of these exercises.2
1 " Et fussent induits a essaver <le faire plus qu'eux ;" and they might
be induced to try to do more than they. — Fr.
8 HENGSTENBEUG, Dissertations on the Pentateuch, vol. ii. pp. 504, 505,
briefly, but most satisfactorily, enumerates the objects of the Ceremonial
Law in reply to the deistical writers, who, like De Wette, " can find out no
rational basis for it," and can form no other notion of these pedantic regu
lations, this gnat-straining, as he calls it, than as the production of a later
priestcraft. " The best apology (Ilengstenberg says) of the Ceremonial
Law lies in pointing out its objects, and these, therefore, we present to
refute the charges brought against it: — First, It served to cherish the
religious sentiment. The Israelite was reminded by it in all his relations,
even the most insignificant and external, of God ; the thought of God was
introduced into the very midst of the popular life. Secondly, It required
the recognition of sin, and thus called forth the first thing essential for the
reception of redemption, a sense of the need of redemption. The people
must be burdened and heavy-laden, in order that the Lord might say to
them, Come unto me, all ye that are weary and heavy-laden, and I "will
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 1 53
It is, therefore, impiety to suppose that the legal rites were
like farces composed in imitation of the Gentiles. In order,
then, to preserve their honour and dignity, we must remem
ber the principle to which we have lately alluded, viz., that
all of them were arranged according to the spiritual pattern
which had been shewn to Moses in the mount. (Exod. xxv.
40.) And this both Stephen, and the Apostle in the Epistle
to the Hebrews, wisely observed, when they would reprove
the gross follies of the people who continued to be wrapped
up in the external ceremonies, as if religion were comprised
in them. (Acts vii. 44 ; Heb. viii. 5.) Stephen and the
Apostle, therefore, are our best expositors, that the tabernacle,
the altar, the table, the Ark of the Covenant, were of no
importance except in so far as they referred to the heavenly
pattern, of which they were the shadows and images. Thence
their entire utility, and even their legitimate use, depended
on the truth, (which they represented.1) For the slaughter
(five you rest. The Law was, and was intended to be, a heavy yoke, and
therefore would awaken a longing- after the Redeemer. Everywhere it
proclaimed, Touch not, taste not, handle not ! and thus was a perpetual
remembrancer of sin. Thirdly, It served to separate Israel from the
heathen ; it erected between the two a Avail of separation, by which com
munication was prevented. Compare Eph. ii. 14. Not yet strong enough
to conquer heathenism, the people were, so to speak, shut up, to be with
drawn from its influence, to preserve them for the time in which, armed
with power from on high, they might commence an offensive war against
it. The preliminary limitation effected by the Ceremonial Law served as
the means of the future illimitedness. Fourthly, Many things in the
Ceremonial Law served, by impressions on the senses, to awaken reverence
for holy things among a sensual people. The bad consequence of denying
this is, that it will then be necessary to impose a symbolic meaning on
institutions, in which evidently nothing of the kind is to be found. Fifthly,
One principal object of the Ceremonial Law lay in its symbolic meaning.
The people, enthralled in visible objects, were not yet capable of vitally
appropriating supersensual truth in words, the form most suited to their
nature. It was needful for the truth to condescend, to come down to their
power of apprehension, to prepare itself a body from visible things, in order
to free the people from the bondage of the visible. This form was com
mon to the Israelitish religion with that of the heathen, and therein lies
its best apology. Would we rather not speak at all to the dumb than
make use of signs ? The Ceremonial Law was not the opposite to the
worship of God in spirit and in truth, but only an imperfect form of the
same, a necessary preparation for it. The accommodation was only for
mal, one which did not alter the essence, but only presented it in large
capital letters to children who could not yet read a small running-hand."
—Ry land's Translation, Edinburgh, 1847.
1 Added from Fr.
154 CALVIN'S HARMONY OF THE FOUR EXOD.xxv.8.
of an ox profits nothing in itself, nay, it is but an unimportant
tiling ; and so all the sacrifices, except that they were types,
would have been thought nothing of. Whence we gather
that there is the greatest difference between the ceremonies
of the Law and the profane rites of the Gentiles, for they
differ from each other not only inasmuch as God is the author
of the one, and that the temerity of men has foolishly in
vented the other, but because among the Gentiles their reli
gion was entirely comprised in these bare and empty pomps ;
whilst God, by these rudiments, which He gave to His
people, elevated pious minds, as it were by steps, to higher
things. Thus the Gentiles seemed to themselves duly to
propitiate (their gods) when they offered victims ; whilst the
sacrifices of the Jews were acceptable to God, because they
were exercises of repentance and faith. So the Law in
structed the Jews in the spiritual worship of God, and in
nothing else, though it were clothed in ceremonies agreeably
to the requirements of the age. For, before the truth was
fully made known, the childhood of the Church was to be
directed by earthly elements, and thus, though there was
great affinity and likeness between the Jews and Gentiles
as regarded the external form of their religious service, yet
its end was widely different. Moreover, when we would seek
the body or substance of the ancient shadows, and the truth
of the figures, we may learn them, not only from the Apostles,
but also from the Prophets, who everywhere draw the atten
tion of believers to the kingdom of Christ ; yet their clearer
explanation must be sought in the Gospel, where Christ, the
Sun of Righteousness, shining forth, shews that their fulfil
ment exists in Himself alone. But, although by His coming
He abolished these typical ceremonies as regards their use,
yet at the same time He established the reverence justly due
to them ; since they have no claim to be held in esteem on
any other grounds, except that their completion is found in
Him ; for, if they are separated from Him, it is plain that
they are mere farces,i since neither the blood of animals, nor
the sweetness of fat, nor aromatic odours, nor candles, nor
anything of that sort, have any power to propitiate God.
1 Lat , "lusorias." Fr., "frivoles et comme badinages."
LAST BOOKS OF THE PENTATEUCH. 155
This indeed must be remembered, that the Jews did not pay
attention to the legal sacrifices in vain, since the promises
were annexed to them ; as often, therefore, as these sen
tences occur, "your iniquity shall be blotted out/' — aye shall
appear before my face/' — " I will hear you from the sanc
tuary/' we are reminded that all the ancient figures were
sure testimonies of God's grace and of eternal salvation ; and
thus Christ was represented in them, since all the promises are
in Him, yea, and amen. (2 Cor. i. 20.) Yet it by no means
follows from hence that there were mysteries hidden in all
their details, since some, with mistaken acuteness, pass over no
point, however trifling, without an allegorical exposition; as,
in this passage, for instance, the dimensions of the ark afford
them matter of speculation.1 But it will b'e enough for the
sound and sober-minded to know that God would have His
Law deposited in a handsome vessel, in order that its ma
jesty should be recognised. He commanded that the ark
itself should be carried with staves, that the hands of the
Levites might not touch it, and thus that its sanctity might
be the greater.
16. And thou shalt put into the ark the testimony. The
title of " the testimony/' which is often given to the law,
indicates that something more is contained in it than the
rule of a just and holy life ; viz., the compact whereby God
bound Himself to His people, and His people to Himself;
therefore the words " the table of the covenant/' are after
wards used instead of "the testimony." Thus the word
my,2 yneduth, in this passage, and similar ones, is equiva
lent to a contract, which is commonly called a convention.
In this sense the Prophet in Ps. cxix. calls by the name of
testimonies, not only the Commandments, but whatever God
hath delivered by the hand of Moses for the salvation of His
people. In Ps. xix. 7, the word testimony is added as if in
explanation of the word law : " The law of the Lord is per
fect ; the testimony of the Lord is sure ;" as in Is. viii. 20,
1 "Ruperius thus collecteth, that as the Ark is described to be two
cubits and a half in length, equal to the stature of a man, so God hath
appeared on earth, and shewed himself unto the capacity of men."— Willet,
Hexapla, in loco.
2 " A testimony, or public evidence," from TlJJ, to affirm, or testify. — W.
156 CALVIN'S HARMONY OF THE FOUR EXOD. xxv. 18.
where it is said, " To the law and to the testimony," it is
not that two different things are referred to, but the utility
of the law is commended, because it contains all that God
would have testified to His people.
17. And thou shalt make a mercy-seat. The primary root
of the verb "l^D, caphar, from whence this noun is derived,1
is used for " to smear with pitch/' but in the Hiphil conju
gation, it signifies either to expiate, or to purge, or to receive
into favour ; whence "1^3, copher, is expiation, as we have
seen elsewhere ; and fil^D, caphoreth, a covering or lid. Yet
I doubt not but that Moses alludes in this word to a metapho
rical meaning, for the law requires a covering to conceal
our transgressions. And it is probable that, when Paul calls
Christ iXcumqptov, (Rom. iii. 25,) and John i\acrfj,ov, (1 John
ii. 2,) they both refer to this figure, because God was propi
tiated towards believers by the covering of the Law, so as to
shew Himself favourable to them by hearing their vows and
prayers. For as long as the law stands forth before God's
face it subjects us to His wrath and curse ; and hence it is
necessary that the blotting out of our guilt should be inter
posed, so that God may be reconciled with us. Nor is it
without reason that David exclaims, after he has proclaimed
the righteousness of the law, " Who can understand his er
rors ?" (Ps. xix. 12.) Whence we gather that, without a
propitiation, the law does not bring us near to God, but ac
cuses us before Him. And assuredly, when I consider all
things, it seems to me a tame explanation, that Moses spoke
literally of the cover, when he2 would have the Cherubim
turn their faces toward it, and God promises that He will
give His answers from it. By these honourable distinctions
it is exalted above the Ark.
18. And thou shalt make two cherubims. I have stated in
C. has not derived his explanation of the verb "IDS from his
usual guide in Hebrew, viz., S. M.; but his remark, that it signifies to
smear over with bitumen, or pitch, agrees with its generally acknowledged
meaning in Gen. vi. 14. It is in the Pihel conjugation, — the effect of
which is frequently the same as that proper to the Hiphil, — that the verb
means to expiate. The noun, as C. observes, properly signifies a cover
ing.— TF.
a Addition in Fr., "quand il le magnifie tant, et."
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 157
my commentary on Genesis and elsewhere,1 that there are
various opinions respecting the word cherub ; but that those
approach most nearly to the truth who make the 3, caph, not
a servile, but a radical letter, and take it generally for any
image ; for those who suppose the D to be a note of similitude,
render it " like a boy ;" which in itself is forced, and besides
it is refuted by the words of Ezekiel, (ch. i. 10, and x. 1,)
who calls the forms of a calf, a lion, and an eagle by this
name, as well as the human form. It is enough for me that
the images were winged, which represented angels. Therefore,
when "Moses speaks of the angels, who were placed as guards
to keep man away from approaching paradise, he calls them
cherubim ; not so much in reference to that time, as to keep
the people in the doctrine of the Law.2 But God appointed
angels, by whom He exercises His dominion, and who are
the ministers of His blessings, to be a symbol of His pre
sence ; for as often as He manifested Himself to believers by
angels, He in a manner extended His hand to them. On
this ground, David, and other Prophets, in order to encour
age themselves to confidence in prayer, often speak of God as
" dwelling between the cherubims/' (Ps. Ixxx. 1, xcix. 1 ;
Is. xxxvii. 16 ;) as much as to say, that He conversed fami
liarly with His people, since His virtue exercises itself by
His angels. That they covered the lid of the ark with their
extended wings, I do not imagine to have been done to hide
it, but to mark the readiness of their obedience, for the ex
tension of their wings is equivalent to their being prepared
for the performance of whatever God might command. Thus
they are said to turn their faces towards the mercy-seat, be
cause they are attentive to the will of God. Moreover,
because the fulness of the Godhead resides in Christ, He
justly declares that, in His descent upon earth, the heavens
were opened that the angels might ascend and descend.
Their looking towards each other indicates that harmony in
1 See- Commentary on Genesis iii. 23. Calvin Society Translation,
vol. i. p. 186. The fanciful derivation to which C. objects, he had found
in S. M.y who states it as popular with the Rabbis, but as untenable. — W.
2 " Que pour donner goust au peuple de la doctrine de la Loy. et
raccoustumer aux ceremonies ;" as to give the people a taste for the doc
trine of the Law, and to accustom them to its ceremonies. — Fr.
158 CALVIN.'tJ HARMONY OF THE FOUR EXOD. XXXV. 10.
wliica the angels are united for performing the commands of
God. It is indeed a plausible conceit,1 that the two cheru
bim were the Old and New Testaments, which look from
one to the other, and surround the mercy-seat, inasmuch as
Christ is their common object ; but this notion vanishes be
fore the contradiction of many passages of Scripture.
EXOD. xxxv. 5. Take ye from among you an offering. I
have introduced a passage from chapter xxxv., wherein
Moses again requires what he had before prescribed ; but he
goes more into detail, and treats at greater length of the
parts of the tabernacle. In the former passage he employed
a verb, where he here uses a noun, "willing or voluntary of
heart." There is, however, no ambiguity in the meaning ;
since in both places God requires a cheerful zeal, so that
they may not only contribute abundantly, but willingly.
He will afterwards use a different form of expression, viz.,
that they did their duty, whose heart roused, or stirred them
up, so as to distinguish them from the indifferent and slow,
-v. 21.
10. And every wise-hearted among you. Thus he deno
minates the artificers, who excelled in shrewdness of intellect,
and so, after having commanded them severally of their pri
vate means to supply the materials, he now exhorts others
to contribute their industry for shaping and joining them
together. He then briefly enumerates the parts of the Ta
bernacle, a longer explanation of which will be seen in chap
ter xxvi. This is, therefore, a kind of epitome of all those
1 Gregorhis in Gloss. Ord. " The two cherubim are the two Testaments.
One of them stands on one end of the mercy-seat, and the other on the
other ; because what the Old Testament begins to promise in prophecy
respecting the Incarnation of Christ, the New relates to be perfectly ful
filled. They are made of very pure gold, because both Testaments are
written with pure and simple truth. They stretch out their wings and
cover the oracles ; because we (who are God's oracles) are protected from
imminent errors by the study of sacred Scripture ; and whilst we earnestly
look at it, we are covered by its wings from the mistakes of ignorance.
They look towards one another with their faces turned to the mercy-seat,
because the Testaments differ in nothing, and look mutually to each other ;
for what the one promises the other exhibits. And they see the mercy-
seat, i.e., the Mediator between God and men, placed between them ; for
they would turn away their faces from each other, if the one promised
what the other denied."— See also Bede in Gloss. Ord., and Augustin,
Qucest. in Ex. cv.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. ] 59
things, of which he before spoke more in full, since it was
necessary to spur them on afresh to the performance of
what they had been clearly instructed in. For we know
that instruction is very often coldly received without the
addition of exhortations. It might indeed seem strange,1
how so much wealth could be possessed by a miserably pil
laged people, and long driven to servile work ; unless it may
be inferred from the abundance which is here described, that
they were incredibly enriched at their departure from Egypt
by the booty which God gave them. The kingdom of Egypt
was very wealthy ; and its people, as we know, had always
been devoted to pleasures and luxuries. What, then, they
had accumulated by their rapacity in many years, flowed
away from them by the secret influence of God, when they
were suddenly made prodigal. But, just as He had blinded
the Egyptians, that they should profusely give all they had,
so He now directed the minds and hearts of His people, that,
mindful of so great a benefit, they should willingly expend,
at His command, what they had obtained of His mere grace.
EXODUS, CHAPTER XXV.
23. Thou shalt also make a table 23. Facies quoque mensam ex
of shittim-wood : two cubits shall be lignis sittim : duorum cubitorum
the length thereof, and a cubit the erit longitudo ejus, et cubiti latitudo
breadth thereof, and a cubit and a cjus, cubiti vero et dimidii altitudo
half the height thereof. ejus.
24. And thou shalt overlay it with 24. Et teges earn auro puro, fa-
1 " Particular stress is laid on the contrast, which the condition of the
Israelitish nation at that time presents to the splendour and speedy com
pletion of the tent. That tent was certainly splendid, but, in point of fact,
exceedingly simple in its construction. If we compare it with the monu
ments of Egyptian architecture, its relative simplicity must strike us in a
much greater degree. As to the materials that were required for it, it
admits of proof that the Israelites might well have been possessed of them
at that time. The wilderness even might supply them with many of these
things. With respect to other things, the metals, precious stones, &c., we
must keep in view the condition of a people that had just come out of
Egypt. History describes that country as having mercantile transactions
with Asia, even from the earliest times. The people had acquired pro
perty, in part at least, in Egypt; the description in Exod. xxxii. leaves us
no doubt as to the possessions, and even wealth, that they had gained
there. They had not gone out of Egypt empty-handed, but richly provided
with silver and gold, xii. 36." — Havernick, Introd. to Pentat. Edin.,
1850, pp. 284, 285.
160 CALVIN'S HARMONY or THE FOUR ExoD.xxv.23.
pure gold, and make thereto a crown ciesque ei coronam auream in cir-
of gold round about. cuitu.
25. And thou shalt make unto it 25. Facies quoque ei clausuram
a border of an hand-breadth round latam quatuor digitos in circuitu :
about, and thou shalt make a golden faciesque coronam auream clausunc
crown to the border thereof round illi in circuitu.
about.
26. And thou shalt make for it 20. Facies insuper ei quatuor an-
four rings of gold, and put the rings nulos aureos, quos pones in quatuor
in the four corners that are on the angulis qui sunt in quatuor pedibus
four feet thereof. ejus.
27. Over against the border shall 27. E regione illius dausune mint
the rings be for places of the staves annuli per quos trajicientur vectes
to bear the table. ad portandum mensam :
28. And thou shalt make the 28. Faciesque vectes illos e Hgnis
staves of shittim-wood, and overlay sittim : et operies eos auro, et fere-
them with gold, that the table may tur illis mensa.
be borne with them.
29. And thou shalt make the 20. Facies etiam scutellas cjus,
dishes thereof, and spoons thereof, et cochlearia ejus, et opercula ejus,
and covers thereof, and bowls there- et cratercs ejus quibus libabitur :
of, to cover withal : of pure gold ex auro mundo facies ea.
shalt thou make them.
30. And thou shalt set upon the 30. Et pones super mensam ilium
table shew-bread before me alway. panem facierum coram me jugiter.
23. Thou shalt also make a table. The sentiment of a
certain ancient bishop1 is deservedly praised, who, when he
sold the sacred vessels in the time of a famine, to relieve the
distress of the poor, thus excused himself to the Church :
" Our God, who does not eat or drink, lias no need of pa
tens and chalices ;" and yet this seems little in accordance
witli this His command, that bread should be offered to Him.
I answer, that if, under that pretext, the bishop had stripped
the sacred table of its ornaments under the Law, lie would
have spoken unseasonably, what, under the Gospel, he spoke
piously and wisely ; because at the coming of Christ the
shadows of the Law ceased. But God would then have the
loaves, which were offered to Him, deposited among the
golden dishes and censers, and spoons placed with them, not
that He had need of meat and drink, but that He might
prescribe the duty of temperance to His people, by deigning
1 This was Acacius, bishop of Amida, who sold the treasures of the
Church for the redemption of 7000 Persian slaves, who were perishing by
famine in the hands of some Roman soldiers. Vi<h Socrates, lib. vii. c.
xxi., quoted in Bingham, book v. c. vi. fi. fo Sio; tipur Srt l'i<ntui Sun
fi)<ryg!uv %(>ri&r ovrs yug iff&'iu,£n rivti, \-rii p.* ro>><r'b<v; ifnv, SCCIll to be the
words referred to by C.
2ND COMMANDMENT, LAST BOOKS OF THE PENTATEUCH. 161
to have His table among them ; for, when they ate of the
same wheat, of which the sacred loaves were made, they were
reminded by that symbol that their meat and drink was to
be taken, as if they sat before God, and were His guests.
Finally, they were taught that the food, by which man's life
is sustained, is in a manner sacred to God ; that thus they
might be contented with simple and sober food, and might
not profane the things which were dedicated to His service.
Although, therefore, this offering might appear to be gross
and rude, yet it had a just object, i.e., that believers might
acknowledge that God presided over their tables, because
the loaves were presented in the temple before God in the
name of all the people. The same was the intention of the
first-fruits, in which the produce of the whole year was con
secrated ; that even in their feasts they might cherish a
recollection of God, who fed them as a father does his chil
dren. They are called " the bread of faces"1 by Moses, be
cause they always appeared before God, in which sense the
Greeks called them the bread Trpo^ecreo)?, because they were
always in His presence ; for it was not permitted them to re
move the precious offering, until others were substituted in
their place. I now pass over many points, because what I
now omit will soon have to be treated of.
EXODUS, CHAPTER XXV.
31. And thoushalt make a candle- 31. Fades item candelabrum ex
stick of pure gold ; of beaten work auro puro : ductile fiet candelabrum
shall the candlestick be made ; his illud: jastile ejus, et calamus ejus :
shaft, and his branches, his bowls, scyphi ejus, sphserulse ejus, et flores
his knops, and his flowers, shall be ejus ex ipso erunt.
of the same.
32. And six branches shall come 32. Et sex calami egredientur a
out of the sides of it; three branches lateribus ejus : tres calami candela-
of the candlestick out of the one bri ex latere ejus uno, et tres calami
side, and three branches of the candelabri ex latere ejus altero.
candlestick out of the other side :
33. Three bowls made like unto 33. Tres calices in speciem nucis
almonds, with a knop and a flower amygdalinee dcformati erunt in cala-
1 A.V., skew-bread. " In Hebrew called bread of faces or presence ;
because they were to be set before the face, or in the presence of God con
tinually. The Hebrew doctors give also another reason, because every
cake was made square, and so had as it were many faces." — Ainsworth, in
loco.
VOL. II. L
162
CALVIN'S HARMONY OF THE FOUR EXOD.xxv.31
in one branch; and three bowls made
like almonds in the other branch,
with a knop and a flower : so in the
six branches that come out of the
candlestick.
34. And in the candlestick shall
be four bowls made like unto almonds,
with their knops and their flowers.
35. And there shall be a knop un
der two branches of the same, and a
knop under two branches of the same,
and a knop under two branches of the
same, according to the six branches
that proceed out of the candlestick.
36. Their knops and their branch
es shall be of the same ; all of it shall
be one beaten work of pure gold.
37. And thou shalt make the
seven lamps thereof; and they shall
light the lamps thereof, that they
may give light over against it.
38. And the tongs thereof, and
the snuff-dishes thereof, shall be of
pure gold.
39. O/a talent of pure gold shall
he make it, with all these vessels.
40. And look that thou make them
after their pattern, which was shewed
thee in the mouut.
mo uno, sphrcrula, et flos, et tres
calices in speciem nucis amygdalinae
deformati in calamo altero, sphserula
et flos : sic de sex calamis egredien-
tibus e candelabro.
34. Et in candelabro erunt qua-
tuor calices in speciem nucis amyg-
dalinae deformati, sphaerulte ejus, et
flores ejus.
35. Eritque sphwrula sub duobus
calamis ex ipso, sphterula item sub
duobus calamis ex ipso, et sphserula
sub duobus calamis ex ipso: sic de sex
calamis egredientibus e candelabro.
36. Sphfcrulsc eorum et calami
eorum ex ipso erunt : totum ipsum
ductile unum, ex auro puro.
37. Facies quoque lucernas ejus
septem, quas collocabis in sublimi,
ut luceant ad latus faciei ejus.
38. Et forcipes ipsius, et recep-
tacula ejus ex auro puro.
39. Talento auri puri facies illud,
et omnia vasa ista.
40. Vide autem ut facias juxta
similitudinem suam, quse tibi ostensa
est in monte.
31. And thou shalt make a candlestick. God would have
seven bright lamps burning day and night in the Tabernacle :
first, that the people might know that they were directed
by God Himself as to how they were to worship Him aright,
and that a light was set before their eyes which might dis
perse all the darkness of error ; and, secondly, lest they
should obscure the very worship of God with their gross in
ventions, but that, intent on the instruction of the Law, they
might with a pure and enlightened mind seek after God in
all the ceremonies. Let us, therefore, remark a distinction
here set forth between the rule of true religion and the super
stitions of the Gentiles ; because the Gentiles were carried
away by their foolish and blind devotions, as they call them,
into circuitous and erring ways, so that nothing was straight
in them ; for unless we have divine teaching to enlighten us,
our own reason will beget nothing but mere vanity. But it
was not enough for the Israelites that the right way should
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 163
be pointed out, unless their eyes were open to direct them,
since men sometimes are blind in the very midst of light.
And this occurred to themselves not only when they went
astray into strange and adulterous worships, for though they
held fast the external form of the Law, they were, neverthe
less, degenerate ; and religion was corrupted among them by
foul superstitions, when, in obedience to their carnal reason,
they conceived that religion consisted in ceremonies. For
when God is not worshipped spiritually according to His
nature, this is to travesty Him. Hence there was so much
security in the hypocrites, that they proudly despised all the
reproofs of the Prophets, nay, that they broke out into open
fury whenever their empty pomps were condemned. But
the candlestick, shining with its seven lights, reminded the
people that, in their worship of God, they should look atten
tively to the light of heavenly doctrine.
But, for the understanding of this type, the vision of
Zechariah will be no slight assistance to us, since the truth
of this symbol is there set forth. (Zecli. iv. 2.) God there
promises that the power of His Spirit will alone avail, and
more than avail, for the preservation of His Church, although
it may be destitute of all other aid. To awaken confidence
in this, He represents the same image of a candlestick which
is here described, with the addition of some other circum
stances, whereby He reminds us that the shining lights were
no vain show like stage plays, but that in the candlestick
was represented what believers would really experience to
take place. But, that the comparison may be made clearer,
we must say a little respecting this passage. The material
of the candlestick is pure gold, whereby the excellency of
the thing signified is denoted. But, when we have spoken
somewhat of its form, the application of Zechariah's prophecy
will be more manifest. Some parts of it were merely for
ornament, that its dignity might be increased by its very
appearance, such as the flowers and the balls or knops ; others
for use, as the bowls or receptacles, to prevent the sacred oil
from falling on the ground. The lamps were placed at the
top, that the Israelites might know that men are surrounded
with darkness on earth, if God did not enlighten His Church
164 CALVIN^ HARMONY OF THE FOUR EXOD.XXV.31.
from on high, and that by day and by night. Thus Isaiah,
describing the kingdom of Christ, in which the reality of
this sign was at length exhibited, says, — " Behold, darkness
shall cover the earth, and gross darkness the people : but the
Lord shall arise upon thee, and his glory shall be seen upon
thee." And again, " Thy sun shall no more go down ; neither
shall thy moon withdraw itself: for the Lord shall be thy
everlasting light." (Is. Ix. 2, 20.) Now, since God is called
the Father of lights, the grace of illumination resides in
the Spirit ; and since a variety of gifts are distributed by
the Spirit, there were seven lamps which visibly represented
what Paul says, — " The manifestation of the Spirit is given
to every man to profit withal. For to one is given by the
Spirit the word of wisdom ; to another the word of know
ledge by the same Spirit ; to another faith by the same
Spirit ; to another the gifts of healing by the same Spirit ;
to another the working of miracles ; to another prophecy ;
to another discerning of spirits ; to another divers kinds of
tongues ; to another tho interpretation of tongues : but all
these worketh that one and the self-same Spirit, dividing to
every man severally as he will." (1 Cor. xii. 7-11.) Some,
however, have gratuitously invented a mystery in the num
ber seven, whence the common notion1 among the Papists
about the sevenfold grace of the Spirit, which is refuted both
by the above-cited passage of St. Paul and the eleventh
chapter of Isaiah, where a greater number of gifts arc enu
merated. I suppose rather that perfection is denoted by the
seven lamps according to the ordinary and acknowledged use
(of the figure) ; as if God thus declared that nothing would
be wanting for the full enlightenment of believers, who should
1 The seven gifts of the Holy Ghost are represented in Roman Catholic
Catechisms to be,— 1. Wisdom; 2. Understanding; 3. Counsel; 4. For
titude; 5. Knowledge; C. Godliness; 7. The fear of the Lord: founded, of
course, on Isaiah xi. 2. Augustin says, Sermo viii., (Edit. Ben., torn. v.
p. 46.) speaking of the Holy Spirit, " Ipse requiescit super humilem et
quietum, tanquam in Sabbato suo. Ad hoc septenarius mimcrus ctiam
Sancto Spiritui deputatur, hoc Scripture nostnc satis indicant. Vidorint
meliora meliores, et majora majores ; et de isto septenario numero sub-
tilius aliquid et divinius aliquid dicant et explicent : ego tamen, quod in
presenti sat est, illud video, illud vos ad videndum commemoro, septena-
riam istam rationem inveniri proprie Sancto Spiritui deputatam ; quia
septimo die sonat sanclificatio," &c.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 165
seek it from its one and only source ; secondly, that the
Spirit presides over all religious rites when He shines forth
to the Church in His gifts. Now, the Prophet, (Zech. iv. 2,)
desiring to teach that what had been shewn forth in this
visible symbol would be fulfilled in the restoration of the
Church, adds to the lamps seven pipes and two olive-trees,
from whence oil would continually flow, so that there was no
fear of want or failure. Thus he signifies that God is pos
sessed of a manifold abundance of blessings for the enrich
ment of the Church ; and so that the virtue which flows
down from heaven is sufficient for its preservation, according
to what is added in connexion, " Not by might, nor by power,
but by my Spirit, saith the Lord of hosts/' (Zech. iv. 6.)
For although God uses the ministry of men and earthly
means at His discretion for the protection and maintenance
of the Church, yet He would have, as is just, all the praise
ascribed to Himself; whilst He would also have believers
to be contented under His guardianship, and not to be dis
couraged although they should find no ground of confidence
in the world.
40. And look that thou make them. He again inculcates,
what we have already seen, that Moses should take care that
all things were exactly modelled according to the original
or pattern seen in the mount. But it is certain that it is
not any mere vision which is here in question, but that the
external ornaments of the sanctuary have reference to their
spiritual object, as is plain from the explanation of Stephen
and the Apostle. Wherefore we need not wonder that Zecha-
riah should say that God would make manifest, and that
by certain proof, under the reign of Christ, that it was no
empty spectacle which God had set before His people under
the Law.
EXODUS, CHAPTER XXVII.
20. And thou shalt command the 20. Tu quoque prsecipe filiis Israel
children of Israel, that they bring ut accipiant tibi oleum olivse purum :
thee pure oil-olive beaten for the contusum pro luminari ut ardere fa-
light, to cause the lamp to burn ciant lucernas semper.
always.
21. In the tabernacle of the con- 21. In tabernaculo conventions
gregation without the vail, which is extra velum quod est super testi-
166 CALVIN'S HARMONY OF THE FOUR EXOD.xxvn.20.
before the testimony, Aaron and his monium, disponet illas Aharon et
sons shall order it 'from evening to filii ejus a vespera usque mane curam
morning before the Lord. It shall Jehova : statutum perpetuum gene-
be a statute for ever unto their rationibus eorum a filiis Israel.
generations on the behalf of the chil
dren of Israel.
LEV. xxiv. 1 . And the Lord spake 1 . Loquutus cst autem Jehova ad
unto Moses, saying, Mosen, dicendo :
2. Command the children of Israel, 2. Prsecipe filiis Israel ut afferant
that they bring unto thee pure oil- tibi oleum olivse purum, contusum
olive beaten for the light, to cause pro luminari, ad accendendas lucer-
the lamps to burn continually. nas semper.
3 Without the vail of the testi- 3. Extra velum testimonii in ta-
mony, in the tabernacle of the con- bernaculo conventionis disponet eas
gregation, shall Aaron order it from Aharon a vespera usque ad mane,
the evening unto the morning before coram Jehova semper: statutum per-
the Lord continually : it shall be a petuum erit in generationibus ves-
statute for ever in your generations, tris.
4. He shall order the lamps upon 4. Super candelabrum mundum
the pure candlestick before the Lord disponet lucernas coram Jehova sem-
continually. per.
EXOD. xxvu. 20. And thou shall command the children of
Israel I have transferred these two passages from else
where, since they relate to the service of the tabernacle ; for
the children of Israel are commanded to contribute as much
oil as may be sufficient for the seven lamps. Now, since
Divine illumination and the grace of the Holy Spirit were,
as we have seen, the truth of this symbol, God requires pure
oil, i.e., not muddy, or mixed with lees, for, had it been in
any respect faulty, so much would have been detracted from
the dignity of the mystery. Its purity, then, shewed that
nothing mean or common was signified by it ; that the
Israelites also might bring with them pure minds, and duly
prepared and disposed to consider the spiritual light. He
again repeats, that the oil must be supplied seasonably at
its proper hours, so that the lamps may be always burning;
that thus the children of Israel might learn that nothing is
more opposed to the worship of God than obscurity and dark
ness ; and that it is not to be interrupted at intervals,1 but
that the direction of the Spirit should shine from heaven in
a perpetual flow. Thus, in the second passage cited, He
thrice reiterates the word " continually/' to shew that the
1 "Et que ce n'est point assez d'estre esclaire' par bouffees;" and that
it is not enough to be enlightened by puffs. — Fr.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 167
true light should never be put out in any respect. This
office God enjoins upon the priests, because they ought to be
ministers of light when they are interpreting the Law, which
David calls " the lamp of our feet, and the light of our
paths/' (Ps. cxix. 105.) But what is the meaning of the
offering (of the oil) by the people, since men are possessed
of no power for the spiritual enlightening of their own
minds ? I reply that, in the types of the Law, the several
parts are not to be so scrupulously forced to the rule, as if
there were nothing in the outward sign with which the
reality did not correspond ; and again, that although men
having nothing of their own and of themselves to bring,
yet, that they may more diligently exert themselves in their
endeavours to serve God, they are justly required to dedicate
themselves and all that they have to God. At the end,
where the words "a statute for ever" are added, understand
them to mean, until the real manifestation of those things,
of which the candlestick and its lamps were a type. This
point I have discussed in Genesis.1 It is called "a statute
from the2 children of Israel/' (a filiis Israel,} since God
requires its observance from them ; unless it be preferred to
translate it with Jerome, " Before (corani) the children of
Israel/' The exposition of others, "among (apud) the chil
dren of Israel/' or from the fathers to the children, is harsher,
and altogether forced.
NUMBERS, CHAPTER VIII.
1 . And the Lord spake unto Moses, 1. Et loquutus est Jehova ad
saying, Mosen, dicendo:
2. Speak unto Aaron, and say 2. Loquere ad Aharon, et dicas
unto him, When thou lightest the illi, Quando accendes lucernam, con-
lamps, the seven lamps shall give tra faciem candelabri lucebunt sep-
light over against the candlestick. tern lucernes.
3. And Aaron did so: he lighted 3. Fecitque ita Aharon: contra
the lamps thereof over against the faciem candelabri accendit lucernas
candlestick; as the Lord commanded ejus, quemadmodum prseceperat Je-
Moses. hova ipsi Mosi.
4. And this work of the candle- 4. Et hoc est opus candelabri,
stick was of beaten gold ; unto the ductile aureum usque ad hastile
1 " Au dix-septieme chapitre de Genese." — Fr.
2 n&*D,/rom the. A. V., on the behalf of . C. adheres to S. M., and in
so doing he has kept close to the Hebrew. — W.
1G8
CALVIN'S HARMONY OF THE FOUR NUMB.vni.2.
shaft thereof, unto the flowers thereof, suum, usque ad flores suos ductile
was beaten work: according unto erat, juxta exemplar quod ostenderat
the pattern which the Lord had Jehova ipsi Mosi, sic fecit candela-
shewed Moses, so he made the can- brum.
dlestick.
2. When thou lightest the lamps. This precept, like many
others, is not inserted in its proper place. Moses again de
clares what was the use of the candlestick, and how the
lamps should be arranged, so that their light might be spread
through the sanctuary, and that the brightness of the gold
might shine over against them ; for this was the reason why
God would have the lamps lighted against the face of, or
opposite to, the candlestick, that the very stand of the light
might retain its beauty. Moreover, it is expressly stated
that Aaron obeyed God's command, as if in no despicable
matter, as he had received it from Moses. To this also refers
what immediately follows, that it was made "according unto
the pattern" which Moses had seen in the mount ; and this
was, as I have before explained it, that God is the Father of
lights, who illuminates His Church by His Spirit, that it
may not wander in darkness ; and so, whilst darkness covers
the whole earth, He is as an everlasting light to believers
instead of the sun and moon, as says Isaiah. (Ix. 19.)
EXODUS, CHAPTER XXVI.
1. Moreover, thou shalt make the
tabernacle with ten curtains of fine
twined linen, and- blue, and pur
ple, and scarlet : u'ith cherubims of
cunning work shalt thou make them.
2. The length of one curtain shall
be eight and twenty cubits, and the
breadth of one curtain four cubits :
and every one of the curtains shall
have one measure.
3. The five curtains shall be
coupled together one to another ;
and other five curtains shall be
coupled one to another.
4. And thou shalt make loops of
blue upon the edge of the one cur
tain, from the selvedge in the coup
ling ; and likewise shalt thou make
in the uttermost edge of another cur
tain, in the coupling of the second.
1. Tabernaculum vero facies e
decem cortinis e bysso retorta, et
hyacintho et purpura, et vermiculo
cocci: chcrubin opere phrygionico
tacies.
2. Longitudo cortinee unius crit
octo et viginti cubitorum : et latitude
cortinse unius, quatuor cubitorum :
mensura una erit omnibus cortinis.
3. Quinque cortinre erunt con-
junctaj altera cum alt era, et quinque
alife cortinse conjunctee altera cum
altera.
4. Facies quoque laqueolos hya-
cinthinos in ora cortinse unius in ex
treme in conjunctione : et sic facies
in ora cortince extrema in conjunc
tione secunda.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
169
5. Fifty loops shalt thou make in
the one curtain, and fifty loops shalt
thou make in the edge of the curtain
that is in the coupling of the second,
that the loops may take hold one of
another.
6. And thou shalt make fifty
taches of gold, and couple the cur
tains together with the taches ; and
it shall be one tabernacle.
7. And thou shalt make curtains
of goats' hair, to be a covering upon
the tabernacle : eleven curtains shalt
thou make.
8. The length of one curtain shall
be thirty cubits, and the breadth of
one curtain four cubits: and the
eleven curtains shall be all of one
measure.
9. And thou shalt couple five cur
tains by themselves, and six curtains
by themselves, and shalt double the
sixth curtain in the forefront of the
tabernacle.
10. And thou shalt make fifty
loops on the edge of the one curtain
that is outmost in the coupling, and
fifty loops in the edge of the curtain
which coupleth the second.
11. And thou shalt make fifty
taches of brass, and put the taches
into the loops, and couple the tent
together, that it may be one.
12. And the remnant thatremain-
eth of the curtains of the tent, the
half-curtain that remaineth shall
hang over the back-side of the taber
nacle.
13. And a cubit on the one side,
and a cubit on the other side, of that
which remaineth in the length of the
curtains of the tent, it shall hang
over the sides of the tabernacle on
this side, and on that side, to cover it.
14. And thou shalt make a cover
ing for the tent of rams' skins dyed
red, and a covering above of badgers'
skins.
15. And thou shalt make boards
for the tabernacle of shittim-wood
standing up.
16. Ten cubits shall be the length
of a board, and a cubit and a half
shall be the breadth of one board.
5. Quinquaginta laqueolos facies
in cortina ima, et quinquaginta la
queolos facies in extremo cortinse
quce est in conjunctione secunda:
oppositi erunt laqueoli alter alteri.
6. Facies item quinquaginta un-
cinos aureos, et ita conjunges cor-
tinas alteram cum altera per uncin-
os : atque ita fiet tabernaculum unum.
7. Facies insuper cortinas e pilis
caprarum in tentorium super taber
naculum: undecim cortinas facies
eas.
8. Longitude cortinae unius, tri-
ginta cubitorum: et latitude cortina;
unius, quatuor cubitorum : mensura
una erit undecim cortinis :
9. Et conjunges quinque cortinas
seorsum : et sex cortinas seorsum :
et conduplicabis cortinam sextam e
regione faciei tentorii.
10. Facies autem quinquaginta
laqueolos in ora cortinae unius in ex
tremo in conjunctione, et quinqua
ginta laqueolos in ora cortinae con-
junctionis secundrc.
11. Facies item uncinos sereos
quinquaginta, quos induces in laque
olos, et conjunges tentorium, et erit
unum.
12. Superfluitas autem quse re-
dundat in cortinis tentorii, nempe
dimidium cortinae redundantis, su-
perfluet a tergo tabernaculi.
13. Cubitusque hinc, et cubitus
illinc, qui redundat in longitudine
cortinarum tentorii, redundabit su
per latera tabernaculi hinc et inde,
ut tegat illud.
14. Facies item operimentum ten-
torio e pellibus arietum rubifactis :
operimentum item e pellibus taxo-
rum superne.
15. Facies et tabulas tabernaculo
e lignis sittim stantes.
1C. Decem cubitorum longitudo
tabulae : cubiti vero et dimidii lati
tude tabulae unius.
170
CALVIN S HARMONY OF THE FOUR
EXOD. XXVI
17. Two tenons shall there be in
one board, set in order one against
another: thus shalt thou make for
all the boards of the tabernacle.
18. And thou shalt make the
boards for the tabernacle, twenty
boards on the south side southward.
19. And thou shalt make forty
sockets of silver under the twenty
boards : two sockets under one board
for his two tenons, and two sockets
under another board for his two
tenons.
20. And for the second side of the
tabernacle, on the north side, there
shall be, twenty boards,
21. And their forty sockets of
silver ; two sockets under one board,
and two sockets under another board
22. And for the sides of the taber
nacle westward thou shalt make six
boards.
23. And two boards shalt thou
make for the corners of the taber
nacle in the two sides.
24. And they shall be coupled
together beneath, and they shall be
coupled together above the head of
it unto one ring : thus shall it be for
them both ; they shall be for the two
corners.
25. And they shall be eight boards,
and their sockets of silver, sixteen
sockets; two sockets under one board,
and two sockets under another board.
26. And thou shalt make bars of
shittim-wood : five for the boards of
the one side of the tabernacle,
27. And five bars for the boards
of the other side of the tabernacle,
and five bars for the boards of the
side of the tabernacle for the two
sides westward.
28. And the middle bar in the
midst of the boards shall reach from
end to end.
29. And thou shalt overlay the
boards with gold, and make their
rings of gold for places for the bars :
and thou shalt overlay the bars with
gold.
30. And thou shalt rear up the
tabernacle according to the fashion
thereof which was shewed thee in
the mount.
17. Duo cardines erunt tabulre
uni, instar graduum scalae dispositi,
alter e regione alterius, sic facies
omnibus tabulis tabernaculi.
18. Facies autem tabulas taber-
naculo, viginti tabulas ad latus me-
ridianu:n afl austrum.
19. Et quadraginta bases argen-
teas facies sub viginti tabulis, duas
bases sub una tabula, pro duobus
cardinibus ejus : et duas bases sub
tabula altera, pro duobus cardinibus
ejus.
20. In latere vero tabernaculi
secundo ad plagam Aquilonis, viginti
tabulas.
21. Et quadraginta bases earum
argenteas, duas bases sub una tabula,
et duas bases sub tabula altera.
22. Porro in latere tabernaculi ad
occidentem facies sex tabulas.
23. Et duas tabulas facies angulis
tabernaculi in latere occidentali :
24. Qua? erunt quasi gemella? in-
ferne, et simul erunt quasi gemella?
in fastigio ejus in circulum unum :
sic erit de duabus illis: in duobus
angulis erunt.
25. Erunt igitur octo tabula?, et
bases earum argenteae, sexdecim
bases : duae bases erunt sub tabula
una, et dutc bases sub tabula altera.
26. Facies etiam vectes e lignis
sittim, quinque tabulis pro latere
tabernaculi uno.
27. Et quinque vectes tabulis pro
latere tabernaculi altero : et quinque
vectes tabulis pro latere tabernaculi,
pro latere inquam vergente ad occi
dentem.
28. Vectis autem medius per
medium tabularum transibit ab ex-
tremo ad extremum.
29. Tabulas vero teges auro, at-
que annulos earum facies ex auro,
per quos trajicientur vectes, coope-
riesque vectes ipso auro.
30. Et ita eriges tabernaculum
secundum dispositionem ejus, qua;
tibi ostensa est in monte.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
171
31. And thou shall make a vail
of blue, and purple, and scarlet, and
fine twined linen, of cunning work :
with cherubims shall it be made.
32. And thou shalt hang it upon
four pillars of shittim-u'ood overlaid
with gold: their hooks shall be of
gold, upon the four sockets of silver.
33. And thou shalt hang up the
vail under the taches, that thou
mayest bring in thither within the
vail the ark of the testimony : and the
vail shall divide unto you between
the holy place and the most holy.
34. And thou shalt put the mercy-
seat upon the ark of the testimony
in the most holy place.
35. And thou shalt set the table
without the vail, and the candlestick
over against the table, on the side of
the tabernacle toward the south:
and thou shalt put the table on the
north side.
36. And thou shalt make an hang
ing for the door of the tent, of blue,
and purple, and scarlet, and tine
twined linen, wrought with needle
work.
37. And thou shalt make for the
hanging five pillars of shittim-wood,
and overlay them with gold, and
their hooks shall be of gold : and
thou shalt cast five sockets of brass
for them.
1. Moreover, thou shalt make the tabernacle. In the whole
construction of the tabernacle we must remember what we
have already seen, that the Israelites were instructed by
external figures how precious a thing is the worship of God,
and therefore that they must diligently beware lest it should
be polluted by any meanness. For all this richness and
magnificence of ornament was the very contrast to meanness.
They were also reminded that, if they would be accounted
pure worshippers of God, they must avoid all uncleanness,
for the tabernacle was the type of the Church. Thus it is
certain that by its external ornaments the excellency of
spiritual gifts was designated. On this ground Isaiah, dis
coursing of the perfect glory of the Church as it would be
under the reign of Christ, says, " I will lay thy stones with
31. Facies et velum ex hyacintho,
et purpura, et vermiculo cocci, et
bysso retorta, opere pbrygionico fa-
cies illud cum figuris cherubin.
32. Et pones illud super quatuor
columnas sittim obductas auro (un-
cini earum aurei) super quatuor bases
argenteas.
33. -Ponesque velum sub uncinis,
et introduces illuc intra velum arcam
testimonii, dividetque velum illud
vobis inter sanctum et sanctum sanc
torum.
34. Pones insuper propitiatorium
super arcam testimonii in sancto
sanctorum.
35. Pones quoque mensam illam
extra velum, et candelabrum e re-
gione mensse in latere tabernaculi
ad meridiem, et mensam pones in
latere aquilonis.
36. Et facies velum ad ostium
tabernaculi ex hyacintho, et purpura,
et vermiculo cocci, et bysso retorta
opere acupictoris.
37. Velo autem facies quinque
columnas ex sittim, quas teges auro,
et uncini earum aurei, fundesque eis
quinque bases sereas.
172 CALVIN'S HARMONY OF THE FOUR EXOD.XXVI. 1.
fair colours, and lay thy foundations with sapphires ; and I
will make thy windows of agates, and thy gates of car
buncles, and all thy borders of pleasant stones," (Is. liv. 11,
12;) by which words he plainly signifies that the Church
would be adorned with heavenly beauty, since all kinds of
graces shone forth in her. But the chief excellency of her
adornment must be referred to the instruction which renews
us into the image of God. Thus David, when he celebrates
the beauty of God's house, assigns this honour chiefly to the
exercises of faith and piety : " One thing have I desired of
the Lord/' he says, "that will I seek after, that I may dwell
in the house of the Lord all the days of my life, to behold
the beauty of the Lord, and to inquire in his temple." (Ps.
xxvii. 4.) Was this that he might feed his eyes with empty
pictures, with its costly materials, and with the exquisite
workmanship of it? Assuredly he does not speak of gazing
inquisitively at it, but thus alludes to its visible workman
ship, that with the spiritual eyes of faith he may consider
the glory more excellent than the whole world, which was
there represented. Nor indeed did anything magnificent
appear in the tabernacle to delight men's eyes, but rather
was all its richness and excellence covered up with goats'
hair and paltry leather, in order that believers beneath that
hidden beauty might reflect on something higher than the
carnal sense.
It will suffice to have given these general hints ; I now
descend to particulars, in which let not my readers expect of
me any conceits which may gratify their ears, since nothing
is better than to contain ourselves within the limits of edifi
cation ; and it would be puerile to make a collection of the
minutice wherewith some philosophize ; since it was by no
means the intention of God to include mysteries in every
hook and loop ; and even although no part were without a
mystical meaning, which no one in his senses will admit, it
is better to confess our ignorance than to indulge ourselves
in frivolous conjectures. Of this sobriety, too, the author
of the Epistle to the Hebrews is a fit master for us, who,
although he professedly shews the analogy between the
shadows of the Law and the truth manifested in Christ, yet
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 173
only sparingly touches upon some main points, and by this
moderation restrains us from too curious disquisitions and
deep speculations. In the first place, curtains are made of
twined linen, and blue, purple, and scarlet, which, when
coupled together, made an inclosure of forty cubits ; for they
were ten in number, and the breadth of each was four cubits.
By " cunning work/' commentators are agreed that embroid
ery is meant, especially when God commands that cherubim
should be made in them. But some translate the word
cherubim by the general name of pictures,1 which, although
it is not grammatically incorrect, yet, since we have before
seen that angels were designated by this word, it is more
probable that figures of angels were everywhere scattered
over them ; for, when the majesty of God is represented to
the life by Daniel, (vii. 10,) "ten thousand times ten thou
sand" are said to stand around His judgment-scat. Ridicu
lous is it of the Papists2 to infer from hence that churches
would be empty and unsightly unless they are adorned with
images ; for in order that the similitude should hold good,
they must needs hide their images under a triple covering,
lest the people should be able to see them ; and then, how
would the}' be "the books of the unlearned" (idiotarum), as
they call them ?3
Now, since the seraphim, of which Isaiah makes mention,
(chap. vi. 2,) signify the same as the cherubim, and are said
"with twain of their wings to cover their faces, and with
twain their feet/' their images must be veiled, in order to
correspond with them. Besides, it is preposterous, as I have
said, forcibly to transfer these rudiments, which God delivered
only to His ancient people, to the fulness of time, when the
Church has grown up and has passed out of its childhood.
But how far the Jews were from worshipping the cherubim,
1 S. M. is the translator who has here rendered cherubim, pictures. V.
renders it, paraphrastically, "pulchra varietate contextum." — W.
3 See Institutes, vol. i. p. 122, et seq. ; see also Petr. Martyr, Loci. Com.
Cl. Sec., cap. v. ; and Becon, Catechism, Part iii. ; Parker Soc. Edit., pp.
61,62.
3 " Idcirco enim pictura in ecclesiis adhibetur, ut hi, qui literas ncsciimt,
saltern in parietibus videndo legant, qiue legere in codicibus non valent."-
Greg. Magni, lib. ix., indict, ii., epist. cv., ad Serenum Massil. Episc.
174 CALVIN'S HARMONY OF THE FOUR EXOD.XXVI.1.
even the heathen poets bear them witness ; for Juvenal,
speaking of them, said,
" Qui puras nubes, et coeli numen adorant;"1
and God extorted these words from an impure and licentious
man, that all might know that the Law of Moses lifted his
disciples to things above. A threefold covering is then de
scribed, the inner one of goats' hair, another of rams' skins
dyed red, and the outer one of badgers' skins ; a wooden
frame is then added, to strengthen the tabernacle within by
its firmness, since otherwise the curtains would have got out
of place at the slightest motion. The boards were of shittim-
wood, overlaid with gold, either only gilt or covered with gold
plates ; each of them was supported by two silver bases,2 like
feet, and they were joined together by bars, passed through
rings of gold. In this space the whole tabernacle was con
tained, which then was distinguished into the outer sanc
tuary and the Holy of holies. Besides these there was the
court in which the people were to stand, because it was not
lawful for them to enter the sanctuary, to which the priests
alone had access, and they only when clean. Thus David,
after having exclaimed, " How amiable are thy tabernacles,
0 Lord of hosts," immediately adds, " My soul longeth, yea,
even fainteth for the courts of the Lord ;" and again, " for a
day in thy courts is better than a thousand," (Ps. Lxxxiv.
1, 2, 10;) and again, "Worship the Lord in his holy
court."* (Ps. xxix. 2.) But on so plain a matter there is no
need of the abundant proofs which he furnishes. The dis
position of the tabernacle is said again, in ver. 30, to have
been shewn in the mount, that the people should not rest
their attention on the visible tabernacle, but with the under
standing of faith should penetrate to heaven, and direct their
minds to the spiritual pattern, the shadows and types of
which they beheld. Neither here must we philosophize too
1 The actual words of Juvenal, Sat. xiv. 97, are: —
" Nil prceter nubes, et coeli numen adorant ;"
Nought but the clouds, and heaven's God adore.
2 A. V., "sockets."
3 C. quotes the translation of the V., "in atrio sancto ejus." See note
on Psalm xxix. 2, in C. Society's Commentary, vol. i. p. 476.
12ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 175
curiously. The allegory will please the ears of many, that
by the two bases are meant the Old and New Testament, or
the two natures of Christ, because believers rest on these
two supports. But with no less probability we might say,
that two bases were placed beneath each of the boards; either
because godliness hath the promise of this life and of that
which is to come ; or because we must resist on both sides
the temptations which assail us from the right and from the
left ; or because faith must not limp nor turn to the right or
left : thus there would be no bounds to trifling. They alle-
gorically explain that the covering of the tabernacle was
made of rams' skins,1 because the Church is protected by the
blood of Christ, who is the spotless lamb ; but I ask, what
do the badgers' skins, which were above, mean? Why was
the covering of goats' hair put below ? Wherefore, sobriety is
our best course.
31. And thou shalt make a vail The inner shrine or
recess was covered by one vail ; the sanctuary was divided
from the court by another. By both the people were ad
monished how reverently God's majesty must be regarded,
and with what seriousness holy things are to be engaged in,
so that they might not approach God's presence without fear,
nor boldly break in upon the mysteries of things sacred.
But by the vail the obscurity of the shadows of the Law was
principally denoted, that the Israelites might know that the
time of full revelation had not yet come, but that the spiri
tual worship of God was as yet enshrouded in a vail ; and
thus might extend their faith to their promised Messiah, at
whose coming the truth would be discovered and laid bare.
Wherefore, when Christ rose again from the dead, " the vail
of the temple was rent in twain from the top to the bottom,"
(Matt, xxvii. 51 ;) and an end was put to the ceremonies of
the Law, because God then presented Himself in His living
and express image, and the perfect reality of all the cere
monies was manifested. Now, therefore, in the light of the
gospel, we behold " face to face," what was then shewn afar
off to the ancient people under coverings. (2 Cor. iii. 14.)
1 Arietes rubricati, Christus sanguine passionis cruentatus ; significantur
ctiam martyres, &c. — Gloss. Ord.
176
CALVIN'S HARMONY OF THE FOUR EXOD.xxvi.31.
Yet, although there is now no vail to prevent us from openly
and' familiarly looking upon Christ, let us learn from this
figure that the manifestation of God in the flesh is a hidden
and incomprehensible mystery. (I Tim. iii. 16.) It is not
without reason that Christ Himself compares His body to the
temple, because the fulness of the Godhead dwells in it.
(John ii. 19.) Let us then know assuredly that the Father
is in the Son, and the Son in the Father, (John xvii. 21 ;) but
if it be asked in what manner, this is ineffable, except that
the eternal Son of God, who, before the creation of the world,
possessed the same glory with the Father, (John xvii. 5,) that
even He is now man, that " He might be the firstborn among
many brethren." (Rom. viii. 29.)
EXODUS, CHAPTER XXVII.
J . And thou shalt make an altar
o/'shittim-wood, five cubits long, and
five cubits broad : the altar shall be
four-square ; and the height thereof
shall be. three cubits.
2. And thou shalt make the horns
of it upon the four corners thereof:
liis horns shall be of the same : and
thou shalt overlay it with brass.
3. And thou shalt make his pans
to receive his ashes, and his shovels,
and his basons, and his flesh-hooks,
and his fire-pans: all the vessels
thereof thou shalt make of brass.
4. And thou shalt make for it
a grate of net- work of brass : and
upon the net shalt thou make four
brasen rings in the four corners
thereof.
5. And thou shalt put it under
the compass of the altar beneath,
that the net may be even to the
midst of the altar.
6. And thou shalt make staves
for the altar, staves of shittim-wood,
and overlay them with brass.
7. And the staves shall be put into
the rings, and the staves shall be upon
the two sides of the altar, to bear it.
8. Hollow with boards shalt thou
make it : as it was shewed thee in
the mount, so shall they make it.
1. Facies etiam altare e lignis
sittim : quinque cubitomm erit
longitude : et quinque cubitorum
latitude : quadratum erit altare : et
trium cubitorum altitudo ejus.
2. Huic facies cormia in quatuor
angulis ejus : ex ipso erunt cornua
ejus, tegesque illud sere.
3. Facies deinde lebetes ejus : ad
rcpurgandum cinerem ejus, et sco-
pas (ir/, forcives) ejus, et crateras
ejus,et fuscinulas ejus, et receptacula
ejus : omnia vasa ejus facies ex tere.
4. Facies etiam illi craticulam
opere craticulato scream, et ad rete
quatuor annulos, in quatuor extre-
mitatibus ejus.
5. Ponesque illud sub ambitu al-
taris inferne, et erit rete illud usque
ad medium altaris.
6. Facies prgcterea vectes alta
vectes e lignis sittim, et cooperies eos
tore.
7. Et inserentur vectes ejus in illos
annulos : et erunt vectes in utroque
latere altaris, dum portabitur illud.
8. Cavum tabulis facies illud:
quemadmodum ostendi tibi in monte,
sic facient.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 177
1. And thou shalt make an altar. The altar of whole
burnt-offerings (holocaustorurri) is here described, which, how
ever, it was called by synecdoche, for not only entire victims
were burnt there, but also parts of them only, as we shall
see in Leviticus. The burnt-offerings received their name
from their ascending,1 whereby the Israelites were reminded
that they had need to be purified, that they might ascend to
God ; and at the same time were instructed that whatever
corruption there might be in the flesh did not prevent the
sacrifices from being acceptable and of a sweet savour to
God. It is clear that from the first beginning of the human
race there were burnt-sacrifices, suggested by the secret in
spiration of God's Spirit, since there was no written Law ;
nor can we doubt but that by this symbol they were taught
that the flesh must be burnt by the Spirit, in order that men
may duly offer themselves to God ; and thus they acknow
ledged, under this type, that the flesh of Christ must receive
this from the divine power, so as to become a perfect victim
for the propitiation of God ; thus, as the Apostle testifies, He
offered Himself through the Spirit. (Heb. ix. 14.) But fuller
mention of this subject will be made elsewhere. The altar
was so constructed that the sacrifices might be cast upon a
grate placed within it, and thus they were covered by its
external surface. The ashes were received into a pan, so that
they should not fall about upon the ground and be trodden
under foot, but that reverence might be inculcated even
towards the very remnants of their holy things.2 That the
victims were bound to the four horns, which stood out from
the four corners, is plain from the words of Psalm cxviii. 27,
" Bind the sacrifice with cords, even unto the horns of the
altar/" And this also is the beginning of a proper offering
of spiritual sacrifices, that all the lusts of the flesh should be
subdued, and held captive as it were unto the obedience of
God. Wherefore even Christ, although in Him there was
nothing which was not duly regulated, was nevertheless
bound, in order to prove His obedience; as He had said, "Not
1 C. alludes to their Hebrew name JTO, the primary signification of
which is mounting upwards. — W.
2 " Mais que la sainctete' des sacremens," &c. — Fr.
VOL. II. M
J78
CALVIN'S HARMONY OF THE FOUR EXOD.XXVII.
as I will, but as thou wilt/' (Matt. xxvi. 39.) The altar was
carried on staves, to obviate the necessity of having more
than one ; else there would have been danger of their being
compelled, by the very difficulty of carrying it, to leave it
behind after it was made, if they were setting about a long
journey ; and this would have been the seed or ground of
superstition, whilst no other could be built which was not
spurious.
EXODUS, CHAPTER XXVII.
9. And thou shalt make the court
of the tabernacle : for the south side
southward there shall be hangings for
the court q/"fine twined linen, of an
hundred cubits long for one side.
10. And the twenty pillars thereof,
and their twenty sockets, shall be of
brass : the hooks of the pillars and
their fillets shall be of silver.
11. And likewise for the north
side in length, there shall be hangings
of an hundred cubits long, and his
twenty pillars, and their twenty sock
ets of brass : the hooks of the pillars
and their fillets of silver.
12. And fur the breadth of the
court on the west side shall be hang
ings of fifty cubits : their pillars ten,
and their sockets ten.
13. And the breadth of the court
on the cast side eastward shall be
fifty cubits.
14. The hangings of one side of
the gate shall be fifteen cubits : their
pillars three, and their sockets three.
15. And on the other side shall be
hangings, fifteen cubits : their pillars
three, and their sockets three.
16. And for the gate of the court
shall be an hanging of twenty cubits,
o/blue, and purple, and scarlet, and
fine twined linen, wrought with
needle-work : and their pillars shall
be four, and their sockets four.
17. All the pillars round about the
court shall be filleted with silver :
their hooks shall be of silver, and
their sockets of brass.
18. The length of the court shall
9. Facies insuper atrium taberna-
culi ad plagam meridianam austra-
lem : cortintc enint atrio e bysso re-
torta : centum cubitorum erit longi-
tudo angulo uni.
10. Columme autem ejus erunt
viginti, et bases earum viginti rcrea> :
capitella columnarum et fila earum
argentea.
11. Et sic lateri aquilonari in
longitudine erunt cortina? centum, et
columnae ejus viginti, basesque ear
um viginti sereae : capitella colum
narum, et fila earum argentea.
12. Porro in latitudine atrii ad
latus occidentale, erunt cortinai quin-
quaginta cubitorum : et columns
earum erunt decem, et bases earum
deoem.
13. In latitudine vero atrii in la-
tere oricntali ad orientem, quinqua-
ginta cubiti erunt.
14. Quindecim autem cubitorum
erunt cortina; lateri uni : columns?
earum tres, basesque earum tres.
15. Lateri vero secundoquindecim
cortinae : columnar earum trcs, et
bases earum tres.
16. Et portse atrii disponetur aul-
seum viginti cubitorum ex hyacintho,
et purpura, et vermiculo cocci, et
bysso retorta, opere acupictoris :
columnar ejus quatuor, basesque ear
um quatuor.
17. Omnes columnae atrii in cir-
cuitucinctae erunt argent o: capitella
vero earum erunt argentea, et bases
earum a?rea.
18. Longitude atrii erit centum
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 1 79
le an hundred cubits, and the breadth cubitorum, et latitude quinquaginta
fifty every where, and the height five in quinquaginta : altitude autem
cubits o/fine twined linen, and their quinque cubitorum: exbysso retorta
sockets of brass. et bases earum rerese.
19. All the vessels of the taber- 19. Omnia vasa tabernaculi in
nacle, in all the service thereof, and omni ministerio ejus, et omnes pax-
all the pins thereof, and all the pins illi ejus, et omnes paxilli atrii, ex
of the court, shall be of brass. sere.
9. And thou shalt make the court. There were two courts
divided from the sanctuary, one for the priests, the other
common to the whole people. To the first, chambers were
annexed, in which the Levites dwelt, who were the keepers
of the tabernacle ; and thus sometimes the courts are spoken
of in the plural number, and especially in the Psalms, (Ixv.
4 ; Ixxxiv. 2 ; xcii. 13 ; xcvi. 8.) It is the court of the
people which is here referred to, where they consecrated the
victims, offered their prayers, and were reconciled to God.
In this manner the condition of mankind was shewn to the
Israelites, by their being forbidden to enter the Temple,
whilst at the same time they were reminded that men, al
though unworthy outcasts, are received by God, if only they
seek Him simply, and with due humility, mindful of their
own unworthiness. Hence the consolation in which David
gloried,1 " I had rather dwell in the courts of the Lord, than
in the splendid tents of the ungodly." The court was formed
by four curtains, two of which, on the north and south sides,
were 100 cubits long, and supported by 20 pillars, whose
bases were of brass, and their capitals2 and fillets of silver ;
on the east and west, each curtain was 50 cubits long, sup
ported by 10 pillars. The length spoken of is not from the
ground upwards, but from their opposite corners : for the
court was twice as long as it was broad, as is said in ver. 1 8.
There would be an appearance of contradiction in the fact
that Moses afterwards speaks of two sides, and assigns fifteen
cubits to each, if he did not immediately go on to mention
the hanging or curtain, which covered the gate of the court,
and which he sets at twenty cubits. Thus the measure will be
correct, and the passage will be quite accordant ; for, after
1 It will be seen that he quotes Ps. Ixxxiv. 10, somewhat paraphrasti-
cally.
2 A. V., hooks.
180 CALVIN'S HARMONY OF THE FOUR ExoD.xxix.36.
he has said in ver. 1 3 that the curtain on the east side should
consist of fifty cubits, he adds in explanation that there were
two curtains at the sides of the door, and a third between
them to cover the door, making up in all the fifty cubits. But
the door was covered by the hanging, that the Israelites might
reflect in themselves, whenever they went into the sanctu
ary, that it was no profane or common (promiscuuni) place ;
but if they came thither in purity and chastity, they might
be assuredly persuaded that they were safe under the pro
tection of God. Finally also the majesty of holy things was
shewn them in this type, in order that they might reverently
approacli the worship of God ; and they were reminded of
their own un worthiness, that they might humble themselves
the more before God, and that fear might beget penitence,
whilst moderation in the desire of knowledge was recom
mended to them, that they might not be unduly inquisitive.
The religion of the Gentiles also had its secret shrines with
the same object, but for very different causes ; for it was a
brutal religion, for which veneration was sought by darkness,
and the disguise of ignorance ; whereas God, whilst He re
tained His people in modesty and simplicity, at the same
time set before them the Law, from which they might learn
whatever it was right and useful for them to know.
EXODUS, CHAPTER XXIX.
30. And thou shalt offer every day 36. Juvencum pro peccato facies
a bullock fur a sin-ottering for atone- in singulos dies pro expiationibus :
ment: and thou shalt cleanse the et expiabis altare expiando ipsuni,
altar, when thou hast made an atone- ungesque illud ad ipsum sanctifican-
ment for it, and thou shalt anoint it, duni.
to sanctify it.
37. Seven days thou shalt make 37. Septem diebus expiabis altare
an atonement for the altar, and et sanctificabis illud : eritque sanc-
sanctify it ; and it shall be an altar titas sanctitatum : quicqmd tetigerit
most holy : whatsoever toucheth the altare, sanctificabitur.
altar shall be holy.
36. And thou shalt offer every day a bullock. Since the
ancient altar was no less a type of Christ than the priest
was, it may naturally be asked, what its expiation could
mean, as if there were anything impure or polluted in Christ.
But we must remember, what I before adverted to, that no
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 181
similitude is identical (with the reality) ; for then the sub
stance and reality of the shadows could not be represented
in their perfection. Yet this was an apt similitude, shew
ing that God could only be propitiated towards the human
race by an expiation made with blood. On this account
not only was the altar to be cleansed, but also dedicated to
its use, that reconciliation might proceed from it ; and this
is expressed by the word " sanctify/' especially when it is
added, " it shall be the holiness of holinesses/'1 that it may
sanctify whatever is put upon it. Others read it in the
masculine gender : " Whosoever shall touch it, shall be holy ;"
and understand it of the priest, who by right of his anoint
ing might approach the altar ; but it rather dignifies the
consecration of the altar by its consequence, viz., because it
sanctifies the victims themselves. The sum is that the body
of Christ, inasmuch as it was oifered as a sacrifice, and con
secrated with blood, was acceptable to God ; so that its holi
ness washes away and blots out all our uncleanncss. We
shall speak of the anointing a little further on.
EXODUS, CHAPTER XXX.
1. And thou shalt make an altar 1. Facies et altare suffimenti suf-
to burn incense upon : of shittim- fitus, ex lignis Sittira facies illud.
wood shalt thou make it.
2. A cubit shall be the length 2. Cubitus longitudo ejus,etcubi-
thereof, and a cubit the breadth tus latitude ej us, quadratum erit : et
thereof, (four-square shall it be,) duo cubiti altitudo ejus : ex ipso
and two cubits shall be the height cornua ejus.
thereof; the horns thereof shall be
of the same.
3. And thou shalt overlay it with 3. Teges illud auro puro, tectum
pure gold, the top thereof, and the ejus vel parietes ejus per circuitum,
sides thereof round about, and the et cornua ejus: faciesque ei coronam
horns thereof : and thou shalt make auream per circuitum.
unto it a crown of gold round about.
4. And two golden rings shalt 4. Duos etiam annulos aureos fa-
thou make to it under the crown of cies ei infra coronam ejus, in duobus
it, by the two corners thereof; upon angulis ejus, in utroque latere ejus :
the two sides of it shalt thou make et per illos trajicientur vectes ad illud
it : and they shall be for places for cum ipsis portandum.
the staves to bear it withal.
1 A.V., " And it shall be an altar most holy." Ainsworth, in loco, says :
" IIeb. holinesse of holinesses ; i.e., most holy, not only ^sanctified itself,
but sanctifying the gifts that were oiFered to God upon it."
182
CALVIN'S HARMONY OF THE FOUR KXOD.XXX. 1,
5. And thoushalt make the staves
of shittim-wood, and overlay them
with gold.
6. And thou shalt put it before
the vail that is by the ark of the
testimony, before the mercy-seat
that is over the testimony, where I
will meet with thee.
7. And Aaron shall burn thereon
sweet incense every morning : when
he dresseth the lamps, he shall burn
incense upon it.
8. And when Aaron lighteth the
lamps at even, he shall burn incense
upon it ; a perpetual incense before the
Lord throughout your generations.
9. Ye shall offer no strange in
cense thereon, nor burnt-sacrifice,
nor meat-offering ; neither shall ye
pour drink-offering thereon.
10. And Aaron shall make an
atonement upon the horns of it once
in a year with the blood of the sin-
offering of atonements ; once in the
year shall he make atonement upon
it, throughout your generations : it
is most holy unto the Lord.
5. Fades autem vectes illos ex
lignis sittim, et teges eos auro.
6. Et pones illud ante velum,
quod erit juxta arcam testimonii,
ante propitiatorium, quod erit super
testimonium, ubi^ conveniam tecuni.
7. Et adolebit super illud Aharon
suffUum aromatum singulis matu-
tinis, ouando aptabit lucernas ado
lebit ilium.
8. Et quando accendet Aharon
lucemas inter duas vesperas, adole
bit sum* turn ilium jugiter coram
Jehova in generationibus vestris.
9. Non offeretis super illud suffi-
tum alium, neque holocaustum,
neque minha: sed nee libamen li-
babitis super illud.
10. Et expiabit Aharon super
cornua ejus semel in anno sanguine
oblationis pro peccato expiationum :
semel in anno expiabit super illud
in generationibus vestris. Sancti-
tas sanctitatum est Jehova;.
1. And thou shalt make an altar. God now issues His
commands respecting the altar of burnt incense, whereby
the people were assured that the odour of the worship under
the Law was sweet to Him. This ceremony indeed also
prevailed among the Gentiles ; whence there is frequent
mention made by heathen authors of incense-burning ; but
what its object was they knew not themselves, nor did they
care to reflect upon its proper intention, since they conceived
themselves to have done all that was required of them, by
the bare sign itself. In this way, however, God would en
courage His believing people, by giving them to know that
the worship which they oftercd at His command sent up to
Him a sweet savour. Meanwhile He admonished them
diligently to beware lest any uncleanness should profane
their sacrifices, but that they should come cleansed and pure
into His sight. And David applies this type specially to
prayer, when he says : " Let my prayer be set forth before
thee as incense." (Ps. cxli. 2.) Therefore, as the other
altar of which we have been hearing, was devoted to the
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
victims for the purpose of propitiating God, so also this
altar perfumed the sacrifices with the odour of its incense,
that they might be acceptable to God. Hence it was placed
near the ark of the testimony, though with the vail between,
that its savour might ascend directly to God without any
let or hinderance. There is no ambiguity in the words, ex
cept that some think there is a repetition where it is said,
« every morning," and " between the two evens ;'* others
suppose that there are two separate oblations, and this latter
view is the more probable, i.e., that the incense was offered
morning and evening. He afterwards forbids either the
altar itself to be transferred to other uses, or any other kind
of incense to be burnt upon it ; of this he wilUpeak else
where.
10. And Aaron shall make an atonement. We should
observe here the correspondence between the two altars;
for, as the Israelites were admonished that the sacrifices
would not please God, unless all uncleanness were wiped
away by pure and holy prayers, so also the altar of incense
was purified by the sprinkling of blood, that they might
learn that their prayers obtained acceptance through sacri
fices. Although this was only done once a-year, yet it was
daily to be called to mind, in order that they might offer the
death of Christ by faith and prayer,2 and yet might know
that their prayers had no sweet savour, unless in so far as
they were sprinkled with the blood of atonement.
•
EXODUS, CHAPTER XXX.
34 And the Lord said unto Moses, 34. Et dixit Jehova ad Mosen,
Take unto thee sweet spices, stacte, Accipe tibi aromata, stacten, et ony-
and onycha, and galbanum ; these chen, et galbanum, aromata, et 1
sweet spices, with pure frankincense : purum : ut pondus ponderi respond-
of each shall there be a like weight, eat.
35. And thou shalt make it a per- 35. Et facies ex eo summentum
fume, a confection after the art of aromaticum, opus aromatarn, mis-
the apothecary, tempered together, turn, purum et sanctum,
pure and holy.
2 « Ut fide et^'e^bus adolerent mortem Christi."— Lat. " Ann qu'en
appliquant a eux la vertu de la mort de Jesus Christ par foy et prieres;
in order that applying to themselves the virtue of the death of Jesus Christ
by faith and prayers. — Fr.
181 CALVIN'S HARMONY OF THE FOUR EXOD.XXX.34-.
36. And thou shalt beat some of 36. Et contundes ex eo comminu-
it very small, and put of it before the endo : ponesque ex eo coram testi-
testimony in the tabernacle of the monio in tabernaculo conventions,
congregation, where I will meet with in quo conveniam tecum : sanctitas
thee: it shall be unto you most holy, sanctitatum erit vobis.
37. And as for the perfume which 37. Suffimentum quod facies se-
thou shalt make, ye shall not make cundum compositionem ejus non
to yourselves according to the com- facietis vobis: sanctitas tibi erit Je-
position thereof: it shall be unto thee hovte.
holy for the Lord.
38. Whosoever shall make like 38. Quisquis fecerit simile ad ado-
unto that, to smell thereto, shall even lendum illud, excidetur e populis
be cut off' from his people. suis.
34. Take unto thee sweet spices. This oblation might
have been noticed with the others, yet, since it merely de
scribes the composition of the incense, which is connected
with the alfar of incense, and in fact is but an appendage to
it, I have seen no reason why I should separate them. Let
the curious subtilely discuss, if they please, the ingredients
themselves ; it is enough for me that they were chosen at
God's will to make a very sweet smell. For I know not
whether it is likely, as some suppose, that galbanum1 is of a
strong and disagreeable savour, and, since they only offer
this conjecture in an unknown matter, they deserve little
credit. My conviction is that it was sweet, which the words
of Moses himself a little further on confirm, where he de
nounces the penalty of death upon those who should use
such perfume for their private gratification ; for this prohi
bition would have been absurd, unless its odour had been
very agreeabk?. Besides, the analogy between the sign and
the thing signified would not have held good, unless its sweet
savour had testified that God is greatly pleased with the
prayers of His people. Moreover, in order that the sacred
symbol might be the more reverenced, it was not allowable
to transfer this mixture to private use ; for since men are
rude and earthly-minded, there is nothing they are more
prone to than to mix up heavenly things with those of earth.
1 " Not of strong and evil savour, as R. Salomon, for then it had been
unfit to make a perfume of." — Tostatus in Willet. " Dioscor. asserit
galbanum esse gravis odoris, et Plinius ait galbanum fcetere et castorcm
olere ; quod forte intelligit de partibus galbani magis terrestribus— ideo-
que noster mterpres addit « boni odoris;" (i.e., V., after LXX. *«A/3«'»n,
Corn a Lapide, in loco.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 185
Therefore, to elevate their minds the more, it was necessary
that the incense, in which there was a special holiness due
to God alone, should be set apart from common use.
EXODUS, CHAPTER XXX.
17. And the Lord spake unto 17. Loquutus est etiam Jehova
Moses, saying, ad Mosen, dicendo :
18. Thou shalt also make a laver 18. Fades et concham seneam, et
of brass, and his foot also of brass, basin ejus seneam ad lavandum, po-
to wash withal : and thou shalt put it nesque illam inter tabernaculum con-
between the tabernacle of the con- ventionis et altare, et pones aquam
gregation and the altar, and thou in ea.
shalt put water therein.
19. For Aaron and his sons shall 19. Lavabuntque ex ea Aharon
wash their hands and their feet et filii ejus manus suas et pedes
thereat. suos.
20. When they go into the taber- 20. Quando ingredientur taber
nacle of the congregation, they shall naculum conventionis lavabunt se
wash with water, that they die not ; aqua, ut non moriantur : ant quum
or when they come near to the altar appropinquabunt ad altare, ut mi-
to minister, to burn offering made nistrent, ut incendant oblationem ig-
by fire unto the Lord. nitam Jehovse.
21. So they shall wash their hands 21 . Lavabunt inquam manus suas
and their feet, that they die not : et pedes suos, ne moriantur : eritque
and it shall be a statute for ever to illis statutum perpetuum, ei scilicet
them, even to him and to his seed et semini ejus per generationes
throughout their generations. suas.
18. Thou shalt also make a laver of brass. Although tin's
oblation was a sign of the purity which God required in His
priests, yet, inasmuch as this hollow vessel (concha) or laver,
which supplied the water, was a part or utensil of the sanc
tuary, I have thought it best to insert here what is ordained
respecting it, not only as to its fashion, but also its use,
which could not be well separated : for if bare mention had
only been made of a laver or water- vessel,1 the reader would
have received no profit from it. But, when God expressly
commands that water should always be ready in this basin
for the priests to wash their hands and feet, we gather from
hence with what reverence and sanctity God would have His
holy service performed. It was, indeed, a common proverb
among the Gentiles that they were guilty of impiety who
handled holy things with unwashen hands, and they testified
1 Addition in />., " Sans savoir pourquoy il estoit basti ;" without
knowing what it was made for.
186 CALVIN'S HAKMONY OF THE FOUR EXOD.XXX. 18.
also in this ceremony that they could not worship God aright
except when purified from all pollution and uncleanness.
One in Virgil says :—
" donee me flumine vivo
Abluero."1
" Till in some living stream I cleanse the guilt
Of dire debate and blood in battle spilt." — Dryden.
And such expressions are of constant occurrence. Sometimes
they even seemed almost to hit the right point ; as where
the poet commands the ungodly and the criminal to depart
from the sacrifices, lest they should contaminate them ;2 but
this was only a fleeting imagination, since no anxiety to re
pent had awakened in them a desire to propitiate God ; and
so, even whilst they were diligent in performing ablutions,
their minds, darkened with error, knew not what it meant.
But the Israelites were thus chiefly reminded how unworthy
they were to offer sacrifices to God, since the impurity of
the very priests, who were chosen to this office, prevented
them from exercising it, until they were cleansed with water.
The washing of the hands and feet denoted that all parts of
the body were infected with uncleanness ; for, since Scrip
ture often uses the word " hands" for the actions of life, and
compares the whole course of life to a way or journey, it is
very suitable to say by synecdoche that all impurity is purged
away by the washing of the hands and feet. The compari
son with Christ now remains to be considered ; but this we
shall understand better a little beyond in reference to the
sacrifices.
1 Mr\. ii. 719, 720. They are among the words which yEneas reports
himself to have spoken to Anchises, when about to bear him out of Troy :
" Tu, genitor, cape sacra manu, patriosque Penates.
Me, bello e tanlo digressum et ca?de recenti,
Adtrectare nefas ; donee me flumine vivo
Abluero."
2 Doering's note on Hor. Carm. iii. 1. 1. — " Odi profanum vulgus et
arceo," contains the following words : " He uses these formulas which the
priests were accustomed to use at the commencement of their ceremonies,
in order to drive away the profane, U«f, /3i/3nXa< ! or «*«?, «*«*, ofns «x<r£«f .
(Callim. Hymn., Ap. 2.) Procul o procul este, profani. (Virg. JEn. vi.
258.)"
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
187
EXODUS, CHAPTER XXVIII.
1 . And take thou unto thee Aaron
thy brother, and his sons with him,
from among the children of Israel,
that he may minister unto me in the
priest's office, even Aaron, Nadab
and Abihu, Eleazar and Ithamar,
Aaron's sons.
2. And thou shalt make holy gar
ments for Aaron thy brother, for
glory and for beauty.
3. And thou shalt speak unto all
that are wise-hearted, whom I have
filled with the spirit of wisdom, that
they may make Aaron's garments to
consecrate him, that he may minis
ter unto me in the priest's office.
4. And these are the garments
which they shall make ; a breast
plate, and an ephod, and a robe, and
a broidered coat, a mitre, and a gir
dle : and they shall make holy gar
ments for Aaron thy brother, and
his sons, that he may minister unto
me in the priest's office.
5. And they shall take gold, and
blue, and purple, and scarlet, and
fine linen.
6. And they shall make the ephod
of gold, of blue, and of purple, of
scarlet, and fine twined linen, with
cunning work.
7. It shall have the two shoulder-
pieces thereof joined at the two edges
thereof; and so it shall be joined to
gether.
8. And the curious girdle of the
ephod, which is upon it, shall be of
the same, according to the work
thereof; even of gold, of blue, and
purple, and scarlet, and fine twined
linen.
9. And thou shalt take two onyx-
stones, and grave on them the names
of the children of Israel :
10. Six of their names on one
stone, and the other six names of the
rest on the other stone, according to
their birth.
1. Tu vero accerse ad te Aharo-
nem fratrem tuum et filios ejus cum
eo, e medio filiorum Israel : ut sa-
cerdotio fungatur mini Aharon, Na
dab, Abihu, Eleazar, et Ithamar
filii Aharon.
2. Et facies vestes sacras Aharoni
fratri tuo, in gloriam, et decorem.
3. Tu itaque alloqueris omnes
sapientes corde quos replevi spirit u
sapientiae, ut faciant vestes Aharon
ad sanctificandum eum, ut sacerdo-
tio fungatur mini.
4. Hse sunt omnes vestes quas
facient, pectorale et ephod, et pal
lium et tunicam ocellatam, mitram
et baltheum : facient inquam vestes
has sacras Aharoni fratri tuo et
filiis ejus, ut sacerdotio fungantur
mini.
5. Qui accipient aurum et hya-
cinthum, et purpuram, et vermicu-
lum cocci, et byssum.
6. Facient autem ephod ex auro,
hyacintho, et purpura, vermiculo
cocci, et bysso retorta, opere phry-
gionico.
7. Duse orse junctfe erunt in dua-
bus extremitatibus ejus, et ita con-
jungetur.
8. Cingulum autem ipsius ephod
ejus quod in eo erit, simile erit tex-
turse ipsius, in ipso erit, nempe ex
auro, hyacintho, et purpura, et ver
miculo cocci, et bysso retorta.
9. Accipies quoque duos lapides
ony chinos, et sculpes in eis nomina
filiorum Israel.
10. Sex e nominibus eorum in
lapide uno, et nomina sex reliqua in
lapide altero, secundum generationcs
eorum.
188
CALVIN'S HARMONY OF THE FOUR EXOD.XXVIII
1 1 . With the work of an engraver
in stone, like the engravings of a
signet, shalt tliou engrave the two
stones with the names of the chil
dren of Israel : thou shalt make
them to be set in ouches of gold.
12. And thou shalt put the two
stones upon the shoulders of the
ephod, for stones of memorial unto
the children of Israel: and Aaron
shall bear their names before the
Lord, upon his two shoulders, for a
memorial.
13. And thou shalt make ouches
of gold ;
14. And two chains of pure gold
at the ends ; o/*wrcathen work shalt
thou make them, and fasten the
wreathen chains to the ouches.
15. And thou shalt make the
breastplate of judgment with cun
ning work ; after the work of the
ephod thou shalt make it : of gold,
of blue, and of purple, and of scar
let, and of fine twined linen, thou
shalt make it. ^
16. Four-square it shall be, bein<j
doubled ; a span shall be the length
thereof, and a span shall be the
breadth thereof.
17. And thou shalt set in it set
tings of stones, even four rows of
stones : the first row shall be a sar-
dius. a topax, and a carbuncle : this
shall be the h'rst row.
18. And the second row shall be an
emerald, a sapphire, and a diamond.
19. And the third row a ligure,
an agate, and an amethyst.
20. And the fourth row a beryl,
and an onyx, and a jasper : they
shall be set in gold in their inclos-
ings.
21. 'And the stones shall be with
the names of the children of Israel,
twelve, according to their names, like
the engravings of a signet; every
one with his name shall they be ac
cording to the twelve tribes.
22. And thou shalt make upon
the breastplate chains at the endso/"
wreathen work o/pure gold.
23. And thou shalt make upon the
breastplate two rings of gold, and
11. Opere artificis lapidiun et
sculpturis annuli sculpes duos illos
lapides nominibus filiorum Israel,
circundatos palis aureis facies eos.
12. Ponesque duos illos lapides
in lateribus ephod, lapides memo
riae pro filiis Israel : et feret Aharon
nomina eonim coram Jehova in
duobus humeris suis ad mcmoriani.
13. Facies itaque palas aureas :
14. Et duas catenas ex auro puro
terminatas, facies opere plectili, in-
seresque catenas plectiles palis illis.
15. Facies deinde pectorale judi-
cii, opere phrygionico : sicut opus
ephod facies illud, ex auro, et hya-
cintho, et purpura, et vcrmiculo
cocci, et bysso retorta.
1C. Quadratum erit et duplica-
tum : palmus erit longitude ejus : et
palmus latitudo ejus.
17. Et implebis in eo impletione
lapidum quatuor ordines lapidum :
ordo erit talis : sardius, topazius, et
carbunculusj ordo primus.
18. Ordo vero secundus : smarag-
dus, sapphirus, et jaspis.
19. Urdo praeterea tertius: lyn-
curius, achates, et amethystus.
20. Postremo ordo quartus :
chrysolithus, onychinus, et berillus :
constricti auro erunt in plenitudini-
bus suis.
21. Porro lapides illi erunt juxta
nomina filiorum Israel, duodecim,
secundum nomina ipsorum, sculptu
ris annuli singuli juxta nomen suum,
erunt duodecim tribubus.
22. Facies et in pectorali catenas
termini opere plectili ex auro puro.
23. Facies etiam in pectorali duos
annulos aureos, et illos duos annulos
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
189
shalt put the two rings on the two
ends of the breastplate.
24. And thou shalt put the two
wreathen chains of gold in the two
rings which are on the ends of the
breastplate.
25. And the other two ends of the
two wreathen chains thou shalt fasten
in the two ouches, and put them, on
the shoulder-pieces of the ephod be
fore it.
26. And thou shalt make two
rings of gold, and thou shalt put them
upon the two ends of the breastplate,
in the border thereof, which is in the
side of the ephod inward.
27. And two other rings of gold
thou shalt make, and shalt put them
on the two sides of the ephod under
neath, toward the fore-part thereof,
over against the other coupling there
of, above the curious girdle of the
ephod.
28. And they shall bind the
breastplate by the rings thereof unto
the rings of the ephod with a lace of
blue, that it may be above the curi
ous girdle of the ephod, and that the
breastplate be not loosed from the
ephod.
29. And Aaron shall bear the
names of the children of Israel in the
breastplate of judgment upon his
heart, when he goeth in unto the
holy place, for a memorial before the
Lord continually.
30. And thou shalt put in the
breastplate of judgment the Urim
and the Thummim ; and they shall
be upon Aaron's heart when he goeth
in before the Lord : and Aaron shall
bear the judgment of the children of
Israel upon his heart before the Lord
continually.
31 . And thou shalt make the robe
of the ephod all o/blue.
32. And there shall be an hole in
the top of it, in the midst thereof:
it shall have a binding of woven
work round about the hole of it, as
it were the hole of an habergeon, that
it be not rent.
33. And beneath upon the hem of
it, thou shalt make pomegranates of
pones in duabus extremitatibus pec-
toralis.
24. Pones item duas catenas aur-
eas in duobus annulis in extremita
tibus pectoralis.
25. Et duas extremitates duarum
catenarum inseres duabus palis, et
pones in lateribus ephod a fronte ip-
26. Facies et duos annulos aureos,
quos pones in duabus extremitatibus
ipsius pectoralis in ora ejus, quse est
in latere ipsius ephod intrinsecus.
27. Facies item duos alios annulos
aureos, quos pones in duobus lateri
bus ipsius ephod inferne a fronte
ejus, e regione conjunctioms ejus,
supra baltheum ephod.
28. Ita jungent pectorale annulis
suis ad annulos ipsius ephod filo
hyacinthino, supra baltheum ipsius
ephod, neque separetur pectorale ab
ephod.
29. Itaque feret Aharon nomina
filiorum Israel in pectorali judicii
supra cor suum, quando ingredietur
in sanctuarium in memoriam coram
Jehova jugiter.
30. Pones autem in pectorali ju
dicii Urim et Thummim, ut sint
super cor Aharon quando ingredie
tur coram Jehova : gestabitque
Aharon judicium filiorum Israel su
per cor suum coram Jehova sem
per.
31. Facies et pallium ipsius ephod
totum ex hyacintho.
32. Et erit foramen summse par
tis ejus in medio ejus : labrum erit
foramini illius in circuitu opere tex-
toris, sicut foramen loricse erit ei, ne
rumpatur.
33. Facies et in fimbriis ejus malo-
granata ex hyacintho, et purpura, et
190
CALVIN S HARMONY OF THE POUR EXOD. XXVIII.
blue, and of purple, and of scarlet,
round about the hem thereof; and
bells of gold between them round
about :
34. A golden bell and a pome
granate, a golden bell and a pome
granate, upon the hem of the robe
round about.
35. And it shall be upon Aaron
to minister : and his sound shall
be heard when he goeth in unto
the holy place before the Lord, and
when he cometh out, that he die
not.
3G. And thou shalt make a plate
o/"pure gold, and grave upon it, like
the engravings of a signet, HOLINESS
TO THE LOUD.
37. And thou shalt put it on a
blue lace, that it may be upon the
mitre : upon the forefront of the
mitre it shall be.
38. And it shall be upon Aaron's
forehead, that Aaron may bear the
iniquity of the holy things, which the
children of Israel shall hallow in all
their holy gifts ; and it shall be al
ways upon his forehead, that they
may be accepted before the Lord.
39. And thou shalt embroider the
coat of fine linen, and thou shalt
make the mitre of fine linen, and
thou shalt make the girdle of needle
work.
40. And for Aaron's sons thou
shalt make coats, and thou shalt
make for them girdles, and bonnets
shalt thou make for them, for glory
and for beauty.
41. And thou shalt put them upon
Aaron thy brother, and his sons with
him ; and shalt anoint them, and
consecrate them, and sanctify them,
that they may minister unto me in
the priest's office.
42. And thou shalt make them
linen breeches to cover their naked
ness ; from the loins even unto the
thighs they shall reach.
43. And they shall be upon Aaron,
and upon his sons, when they come
in unto the tabernacle of the congre
gation, or when they come near unto
the altar to minister in the holy
vermiculo cocci : in fimbriis, inquam,
ejus per circuilum, et tintinnabula
aurea in medio per circuilum.
34. Tintinnabulum aureum unum
et malogranatum, tintinnabulum
aureum alterum et malogranatum in
fimbriis pallii per circuitum.
35. Erit autem Aharon ad minis-
trandum, et audietur sonus ejus
quando ingredietur sanctuarium cor-
am Jehova, et quando egredietur: et
non morietur.
36. Facies insuper laminam ex
auro puro, et sculpes in ca sculpturis
annuli. Sanctitas ipsi Jehova*.
37. Quam pones in filo hyacin-
thino, eritque super cidarim, ex ad-
verso facioi cidaris erit.
38. Et erit supra frontem Aharon,
feretque Aharon iniquitatem sancti-
ficationum quas sanctificabunt filii
Israel in omnibus muneribus sancti-
ficationum suarum : erit inquam su
pra frontem ejus jugiter in benepla-
citum eis coram Jehova.
39. Et facies opere ocellato tuni-
cam byssinam, facies item cidarim
byssinam, cingulum quoque facies
opere phrygionico.
40. Filiis autcm Aharon facies
tunicas, facies quoque illis cingula et
pileos ad gloriam et decorem.
41 . Et vesties illis Aharon fratrem
tuum, et filios ejus cum illo, atque
unges illos : implebisque manum
eorum, et sanctificabis eos, ut sacer-
dotio fungantur mihi.
42. Fac eis et feminalia linea ad
tegendam carnem turpitudinis : a
lumbis usque ad femora erunt.
43. Eruntque super Aharon et
super filios ejus quando ingredientur
tabernaculum conventions, aut quum
accedent ad altare ut ministrent in
sanctuario: et nonferent iniquitatem,
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 191
place ; that they bear not iniquity, neque morientur. Statutum perpe-
and die. It shall be a statute for tuum illi et semini ejus post eum
ever unto him, and his seed after him.
WE now arrive at the second part of the Legal Worship,
i.e., the Priesthood ; for we must bear in mind what I have
said, that there are three things to be considered, — 1. The
Tabernacle ; 2. The Priestly Office ; and 3. The Sacrifices.
And indeed all the splendour of the tabernacle, of which we
have been speaking, would have been an empty parade with
out the priest, who so mediated as an intercessor, that he re
conciled men to God, and in a manner united heaven to
earth. Now it is unquestionable, that the Levitical priests
were the representatives of Christ ; since, with respect to
their office, they were even better than the very angels ;
which would be by no means reasonable, unless they had
been the type of Him, who is Himself the head of the angels.
The heathen nations, it is true, had their priests, who pre
sided over their religious services, but they were but empty
phantoms ; for there was no mention with them of the Me
diator, so that the people might know that God cannot be
duly appeased, and that our prayers cannot be heard by
Him, unless a peace-maker interfere between us. But the
nature of the Levitical priesthood was widely different ; for
the Israelites were instructed that all of them were unworthy
to stand before God, and so that there was need of an Inter
cessor to propitiate Him. Now, since the general rule had
been laid down, that all things should be rigidly referred to
the pattern which had been shewn to Moses in the mount,
their minds were necessarily drawn upwards ; and this too
they might easily have arrived at, for various reasons. The
whole body of the people saw a man like themselves, who
could not enter the sanctuary trusting in his own innocence,
and whose dignity was conferred upon him by adventitious
rites ; i.e., by anointing, and by investiture. The full truth,
therefore, did not shine forth in this, but only a figure to
direct them to the truth ; and of this they were doubtless
admonished, lest they should rest in earthly things. Besides,
its interpretation was added (by the prophets1) ; because, as
1 Supplied from Fr.
102 CALVIN'S HARMONY OF THE FOUR KXOD. xxvm.
the Apostle wisely teaches us in the Epistle to Hebrews, (vil
18,) the promise to appoint hereafter a priest after the order
of Melchisedec would not hold good, unless it were applied to
Christ ; for it is plain that the Levitical priesthood is there
brought into comparison by contrast with one of a different
nature ; and since the latter is eternal, it follows that the
former is temporary; and, whilst the one is sanctioned by an
oath, it clearly is superior to the other. There is no doubt,
then, but that David, as a faithful interpreter of the Law,
more manifestly shewed forth what there was obscurely
shadowed.
Thus far my wish has been to teach that the Levitical
priest was ordained, that he might be a type of the true
Mediator. It will now be worth our while briefly to advert
to the marks by which our perpetual and only Priest, the
Son of God, is to be distinguished from those of old ; for a
fuller exposition will follow hereafter in its proper place.
The first distinction I have already pointed out, viz., that
the type was temporary ; since perpetuity is only to be
sought in the reality itself: whence we learn that the
priestly office was not so instituted by Moses to last for ever,
but to direct the people to a better hope. But what I have
said as to the office, must be transferred also to the persons.
There was only one high priest under the Law, who was
afterwards succeeded by one of his race, since they were all
mortal. None, then, was ever such a priest as became us,
except Christ ; because none other could be perpetual ; and
hence we arrive at the second distinction. The third arises
from Christ's divinity, which is proved by the fact, that the
priest after the order of Melchisedec has no beginning ; for
we find nowhere the origin of Melchisedec ; but he is only
brought forward once and unexpectedly, as if he had come
down from heaven. The fourth is the combination of the
kingdom and the priesthood. Under the Law God would
have some to be kings, and others to be priests ; nor was it
allowable to mix up the one office with the other ; but He,
of whom it is said that He should be a priest like Melchise
dec, is honoured with the title of king. The fifth is, that
the legal priest only appeared before God in the visible and
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 193
earthly sanctuary, but Christ entered into heaven, to present
us to His Father, not in the external symbols of (precious)
stones,1 but in the reality itself; for in Him as our Head we
are all gathered together unto God. The sixth lies in the per
fect righteousness of Christ ; for the legal priest, since he was
one of us sinners, had need to seek pardon for himself ; but
Christ, being free from all guilt, awakens favour towards us
by His own purity. The seventh is, that the priest borrowed
from external figures what was truly and really shewn forth
in Christ. The sacred garments, as we have lately said, de
noted something more than human ; the anointing, too, was
a symbol of the Spirit which dwells in Christ ; and He there
fore was not consecrated with visible and corruptible oil, but
with the fulness of all gifts. The priest of old abstained
from intercourse with his wife when he went into the sanc
tuary ; he was only allowed to marry a virgin ; the perfect
and spiritual purity of Christ was contented with its own
perfection. The last distinction consisted in the sacrifices
themselves, respecting which I abstain at present from speak
ing more fully, because they will have their proper place
hereafter. This only we must now recollect, that Christ ex
piated the sins of the world, not with the blood of beasts,
but with His own blood. Now we turn to the words of
Moses.
1. And take thou unto thee Aaron. The calling of God is
here alleged to prove the importance and dignity of the
priesthood, and this too the Apostle has well weighed in
the words : " And no man taketh the honour unto himself,
but he that is called of God, as was Aaron/' (Heb. v. 4.)
Among heathen nations the priests were appointed by
popular election, so that ambition alone governed their ap
pointment ; but God would only have those accounted law
ful priests whom He had selected at His own sole will ; and
surely the whole human race together had no power to ob
trude any one on God, who should interpose himself to obtain
pardon and peace ; nay, not even Christ Himself would have
been sufficient to propitiate God, unless He had undertaken
the office by the decree and appointment of His Father. To
1 " Non pas en effigies extericures de diamans et rubies." — Fr.
VOL. II. N
104 CALVIN'S HARMONY OF THE FOUR EXOD.XXVIII.?.
which refers the famous oath, whereby His heavenly Father
appointed Him to be priest ; and so much the more vile and
detestable was the sacrilege which afterwards prevailed in
the Jewish nation, viz., that the successors of Aaron bought
the priesthood ! This unworthy traffic of the office, which
Joscphus relates, ought to awaken horror in us now, when
we see that sacred honour profaned by the family which had
been chosen by God to represent Christ. Nevertheless, how
ever they may have violated all law and justice, still the
counsel of God remained inviolable, that believers might
know that the priesthood depended on His authority, just
as reconciliation flows from His mere mercy. For in order
that it should be lawful for men to establish a priest, it would
be necessary that they should anticipate God by their own
deservings ; and from this they arc very far distant. The
case is different as to the election of the pastors of the
Church ; since, after Christ had instituted the order itself,
He commanded that there should be chosen out of the Church
those who by their doctrine and integrity of life were fitted
to exercise the office. Still He does not thus resign His own
right and power to men, for lie does not cease through them
to call those (by whom He would be served.1) Wherefore, to
shew that He is the sole author of the priesthood, God com
mands Aaron and his sons to be separated from among the
others ; and the performance of this He entrusts to Moses,
whom, however, He does not clcwatc to the like honour.
Moses consecrates Aaron, although he was never himself
dedicated by anointing and investiture to the service of
God ;2 whence we perceive that the sacraments have their
power and effect not from the virtue of the minister, but only
from the commandment of God ; for Moses would not have
given to others what he had not himself, if it had not so
pleased God.
2. A nd tkou slialt make holy garments. These external
ornaments denoted the want of those which are true and
spiritual ; for if the priest had been absolutely and entirely
perfect, these typical accessories would have been superfluous.
1 Added from Fr.
* "Ad Dei cultum."— Lat. "A sacrifier. "— /Y.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 195
But God would shew by this symbol the more than angelical
brightness of all virtues which was to be exhibited in Christ.
Aaron was defiled by his own corruption, and therefore un
worthy to appear in the presence of God ; in order, then,
that he might be a fit peacemaker between God and man,
he put off his ordinary garments, and stood forth as a new
man. Hence the holy garments were, first of all, supposed
to conceal his faults ; and, secondly, to represent the incom
parable adornment of all virtues. The latter may indeed be
in some measure applied to the pastors of the Church ; nor
will the comparison be absurd, if we say that no others are
worthy of so excellent an honour, except those in whom sur
passing and extraordinary virtue brightly manifests itself.
But we must chiefly recollect what I have said, viz., that in
these garments the supreme purity and wondrous glory of
Christ were represented ; as if God should promise that the
Mediator would be far more august than the condition of
man could produce. He therefore declares that they shall
be " for glory and for beauty/' We shall speak more fully
hereafter, what I will touch upon now, as to the wisdom of
the artificers, viz., that all who from the foundation of the
world have invented arts useful to the human race, have
been imbued with the Spirit of God ; so that even heathen
authors have been compelled to call them the inventions of
the gods. But inasmuch as in this Divin'e work there was
need of rare and unwonted skill, it is expressly spoken of as
a peculiar gift of the Spirit.
4. And these are the garments. Here again I must remind
my readers, that they should abandon all subtle speculations,
and be contented with simplicity. I might repeat many
plausible allegories, which perhaps would find more favour
with some than a sound knowledge of facts. If any should
delight in this kind of child's play, let him only read what
Jerome wrote to Fabiola ; in which lie collected almost
everything that he possibly could from the writings of
others ; but nothing will be found except dull trifling, the
folly of which it is painful even to report, much more to re
fute. Those who are conversant with my writings, are aware
that I do not willingly find fault with the opinions of others ;
19G CALVIN'S HARMONY OF THE FOUR EXOD.xxvin.4-.
but when I reflect how dangerous are those itching ears,
with which many are troubled, I am obliged to prescribe
this remedy. Six principal parts of the dress are enumer
ated. What the Greeks call the \oyelov, and the Latins the
pectorale, was like a square breastplate attached by small
chains, so as to be connected with the ephod. Inclosed in
it were twelve stones to represent the tribes of Israel ; and
the Urim and Thummim were also annexed to it. But
what its form might be, cannot be certainly declared from
the words of Moses ; and since even the Jews also differ among
themselves, let us be satisfied with its comparison to a
breastplate. I have no objection to the opinion, that its
name1 was derived from strength, or a treasure. But this is
worthy of the utmost attention, that the priest bore the sons
of Abraham as it were upon his heart, not only that he might
present them to God, but that he might be mindful of them,
and anxious for their welfare. The twelve precious stones
were by no means given to be symbols of the twelve tribes as a
cause for awakening their pride, as if they were so highly
esteemed on the score of their own dignity or excellence ;
but they were thus reminded that the whole value, in which
believers are held by God, is derived from the sanctity of
the priesthood. Therefore, let us learn from this figure, that,
however vile and abject we may be in ourselves, and so alto
gether worthless refuse, yet inasmuch as Christ deigned to
ingraft us into His body, in Him we are precious stones.
And to this Isaiah seems to allude in the passage before
cited, where, speaking of the restoration of the Church, which
was to take place under the reign of Christ, lie says, " Be
hold, I will lay thy stones with fair colours, and lay thy foun
dations with sapphires ; and I will make thy windows with
carbuncles, and all thy borders with pleasant stones ;" for
immediately after the exposition follows, " And all thy chil
dren shall be taught of the Lord/' (Isa. liv. 11-13.) There
fore what was to be fulfilled in Christ, was typified by the
1 The Hebrew name of the breastplate, viz., JBTI, is a word whose root
has not been preserved in the Heb. But in the Arabic its root signifies
elegant, or adorned with beauty, according- to Simon's Lexicon. There is
no discoverable reason for its signifying strength, or a treasure. — W.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 197
external sign under the Law ; viz., that though we sojourn
in the world, yet are we united with Christ by faith, as if
we were one with Him ; and, besides, that He takes care for
our welfare, as if He bore us enclosed in His heart ; and,
finally, that when our heavenly Father regards us in Him,
He esteems us above all the wealth and splendour of the
world.
As to the Urim and Thummim, it appears probable to me
that they were two conspicuous marks on the breastplate,
corresponding to these names ; for the supposition of some
of the Jews,1 that the ineffable name of God was placed be
neath its texture, is not free from foolish and dangerous
superstition. I pass over other fancies, which are equally
frivolous ; nor am I anxious to know what was the form of
either of them ; the fact itself is sufficient for me. By the
Urim, therefore, or splendours, I doubt not but that the light
of doctrine, wherewith the true Priest illuminates all be
lievers, was represented ; first, because He is the one " light
of the world/' without which all things are full of darkness ;
and because in Him "are hid all the treasures of wisdom
and knowledge/' (John viii. 12 ; ix. 5 ; Col. ii. 3.) Hence
did Paul justly glory that he knew nothing but Jesus Christ,
(1 Cor. ii. 2,) since His priesthood sufficiently and more than
sufficiently enlightens us. As then the people were admon
ished that their eyes should be directed to the splendour
of the priest, so now we must diligently remember what
Christ Himself teaches, that " he that folio weth him shall
not walk in darkness." (John viii. 12.) On the other hand,
the Thummim, which signifies perfections, was a symbol of
the perfect and entire purity which is only to be sought in
Christ ; for He would not have been a meet high priest un
less He had been perfect, free from every spot, and deficient
1 " R. Salomon thinketh, that the Urim and Thummim was nothing
else but the name of Jehovah, which was written in letters and put within
the breastplate ; which name some ancient Hebrews, even before Christ,
did take to signifie the Trinitie. In this word niiT, Jehovah, they would
have the first letter yod, taken for the Father ; he, for the Son, which letter
is doubled to signifie his two natures, the humane and divine ; and van,
which is a conjunctive copulative, signifieth the Holy Ghost. — Vatab. But
between these words, Urim and Thummim, and the name Jehovah, there
seemeth to be small affinitie." — Willet in loco.
198 CALVIN'S HARMONY OF THE FOUR EXOD. XXVIII. 4.
in nothing which is required unto complete holiness. It is
not, then, an improper distinction, that the Urim refers to tho
light of doctrine, and the Thummim to the life ; and this is
indeed in some measure applicable to the pastors of tho
Church, who ought to shine both in sound doctrine and in
integrity of life. But it was God's design to shew that
neither of these things is to be sought anywhere except in
Christ ; since from Him we obtain both light and purity,
when He deigns to make us partakers of them according to
the measure of His free bounty. Whence it follows, that they
who seek for the least spark of light or drop of purity out of
Christ, plunge themselves into a labyrinth, where they wan
der in mortal darkness, and inhale the deadly fumes of false
virtues unto their own destruction.
What the Scripture sometimes relates, as to the inquiries
made by Urim and Thummim, it was a concession made by
God to the rudeness of His ancient people. The true Priest
had not yet appeared, the Angel of His Almighty counsel,
by whose Spirit all the Prophets spoke, who, finally, is the
fountain of all revelations, and the express image of the
Father ; in order then that the typical priest might be the
messenger from God to man, it behoved him to be invested
with the ornaments of Christ. Thus even then believers
were taught in a figure, that Christ is the way by which we
come to the Father, and that He also brings from the secret
bosom of His Father whatever it is profitable for us to know
unto salvation. Hence that fiction of the Jews is contra
dicted, that the responses were given in this way : if a ques
tion was asked respecting a particular tribe, that the stone
which represented it was lighted up ; and that the colours
of the stones were changed according as God refused or as
sented. For even if we allow that the Urim and Thummim
were the rows of precious stones themselves, still this ima
gination is altogether unmeaning. But, as I have said, by
the very form of the breastplate God would testify that the
fulness of wisdom and integrity was contained in it ; for
which reason it is called " the breastplate of judgment/' i.e.,
of the most perfect rectitude, which left nothing to be de
sired ; for tho word &£&?£, mishphot, often signifies in Scrip-
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 199
ture whatsoever is well ajid duly ordered. The interpreta
tion which some give, thtit "judgment" means "inquiry/'
because the priest only asked for responses when he had the
breastplate on, is too restricted, and is even proved to be
erroneous by sundry passages. Let this then be deemed
settled, that this honourable appellation is meant to express
a correct and infallible rule (ordinem.) Because the breast
plate was, as it were, a part of the ephod, it is therefore
sometimes comprehended in that word ; in which it may bo
well also to observe, that this peculiar ephod of the high
priest's was different from the others, of which mention is
made elsewhere ; for all of the sacerdotal lineage wore an
ephod in the performance of religious duties. (1 Sam. xiv.
3 ; xxiii. 6.) Even David, when he danced before the Ark,
wore his ephod, (2 Sam. vi. 14 ;) and this custom is still re
tained by the Jews at their chief festivals. The rest I will
introduce presently in their proper places.
9. And thou shalt take two onyx-stones. That the connec
tion between the priest and the people might be made more
plain, God not only placed on his breast the memorials of
the twelve tribes, but also engraved their names on his
shoulders. Thus all occasion of envy was removed, since the
people would understand that this one man was not separ
ated from the others for the sake of private advantage, but
that in his one person they were all a kingdom of priests,
which Peter teaches to have been at length really fulfilled in
Christ, (1 Pet. ii. 5 ;) as Isaiah had foretold that there should
be priests of God, and Levites brought from the Gentiles,
(Is. Ixvi. 21 ;) to which John makes allusion in the Apo
calypse, where he says that we are all priests in Christ,
(Rev. i. 6.) But we must remember the reason why our
High Priest is said to bear us on His shoulders, for we not
only crawl on earth, but we are plunged in the lowest depths
of death ; how then should we be able to ascend to heaven,
unless the Son of God should raise us up with Him ? Now,
since there is no ability in us unto eternal life, but all our
powers of mind and body lie prostrate, we must be borne up
by His strength alone. Hence then arises our confidence of
ascending to heaven, because Christ raises us up with Him ;
200 CALVIN'S HARMONY OF THE FOUR DEUT.xxvin.30.
as Paul says, we " sit together in heavenly places in Christ
Jesus/' (Epli. ii. 6 ;) however weak then we may be in our
selves, herein is all our strength, that we are His burden.
Therefore in this old type was prefigured what Paul teaches,
that the Church is " his body," and " the fulness of him/'
(Eph. i. 22.) It remains that each of us, conscious of our
own weakness, should rest on Christ ; for when in foolish
arrogance we exalt ourselves, we do not suffer ourselves to be
lifted up by Him, to be borne and sustained by His power.
Let the proud then, by lifting themselves on high, fall down
in ruin, whilst Christ supports us upon His shoulders. These
stones are called " stones of memorial ;" and again, " for a
memorial" to the children of Israel; as is also afterwards
repeated of the twelve stones ; which some expound, that
" God may be mindful of the children of Israel ;" others,
that " the priest himself may remember them ;" others, that
" the children of Israel may remember that God is recon
ciled to them for the sake of the one Mediator ;" but I simply
interpret it, that they were a monument of the mutual
agreement between God and them ; as if God would shew by
a visible sign that He embraced them and received them into
His sanctuary, as often as they were offered in this manner.
30. And thou shalt put in the breastplate. From these
words some infer that the Urim and Thummim were dis
tinct from the whole work, which is before described ; others
think that they were the twelve stones, because no mention
will be made of them when Moses relates that the whole was
completed. But nothing is more probable, as I have already
said, than that on the breastplate itself some representation
was given of light in doctrine, and of entire uprightness of
life ; and therefore after Moses has called it " the breast
plate of judgment," he also speaks of it as "the judgment of
the children of Israel ;" by which expression he means a
certain and defined system, or an absolutely perfect rule, to
which the children of Israel ought to direct and conform
themselves.
31. And thou shalt make the role. This robe was above
the oblong coat between that and the ephod ; and from its
lower edge hung the bells and pomegranates alternately.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 201
Although there was no smell in the pomegranates,1 yet the
type suggested this to the eyes ; as if God required in that
garment a sweet smell as well as a sound ; and surely we
who stink through the foulness of our sins, are only a sweet
smell unto God as being covered with the garment of Christ.
But God would have the bells give a sound ; because the
garment of Christ does not procure favour for us, except by
the sound of the Gospel, which diifuses the sweet savour of
the Head amongst all the members. In this allegory there
is nothing too^subtle or far-fetched; for the similitude of the
smell and the sound naturally leads us to the honouring of
grace,2 and to the preaching of the Gospel. By the pomegra
nates, therefore, which were attached to the hem of the gar
ment, God testified that whatever was in the priest smelt
sweetly, and was acceptable to Him, provided the sound ac
companied it ; the necessity of which is declared, when God
denounces death against the priest if he should enter the
sanctuary without the sound. And assuredly it was a general
invitation which awakened the peoples' minds to attention,
whilst the sacred offices were performed. There is no ab
surdity in the fact, that the punishment which God threatens
does not properly apply to Christ ; because it was necessary
to issue severe injunctions to the Levitical priests, lest they
should omit these external exercises of piety, until the truth
was manifested. The ancients do not unwisely make a
spiritual application of this to the ministers of the Church ;
for the priest is worthy of death, says Gregory,3 from whom
the voice of preaching is not heard ; just as Isaiah reproves
" the dumb dogs/' (Is. Ivi. 10.) But this we must especially
remember, that the garment of Christ is sonorous, since only
faith, which cometh by hearing, clothes us with His right
eousness.
36. And thou shalt make a plate. It is not without reason
1 Lat., "in malogranatis, vel mails punicis;" the latter being the trans
lation of the V.
2 " Que la justice de Jesus Christ nous rend odoriferans par la predi
cation de 1'Evangile ;" (leads us to this) that the righteousness of Jesus
Christ makes us sweet through the preaching of the Gospel. — Fr.
3 Quoted in the Glossa Ordinaria in loco : " Quia iram contra se occulti
Judicis provocat, si sine prsedicationis sonitu incedit."
202 CALVIN'S HARMONY OF THE FOUR EXOD.xxvin.3G.
that this inscription is placed upon the priest's forehead, that
it may be conspicuous ; for not only did God thus testify
that the legal priesthood was approved of, and acceptable to
Him, since He had consecrated it by His word, but also that
holiness was not to be sought elsewhere. These two things,
then, are to be observed, — first, that the priesthood of His
own appointment is pleasing to God, and so, that all others,
however magnificently they may be spoken of, are abomin
able to Him, and rejected by Him ; and secondly, that out
of Christ we are all corrupt, and all our worship faulty ; and
however excellent our actions may seem, that they are still
unclean and polluted. Thus, therefore, let all our senses re
main fixed on the forehead of our sole and perpetual Priest,
that we may know that from Him alone purity flows through
out the whole Church. To this His words refer, " For their
sakes I sanctify myself, that they also might be sanctified
through the truth." (John xvii. 19;) and the same thing is
expressed in this passage of Moses, "that Aaron may bear
the iniquity of the holy things/' &c. It is undoubtedly a
remarkable passage, whereby we are taught that nothing
proceeds from us pleasing to God except through the inter
vention of the grace of the Mediator ; for here there is no
reference to manifest and gross sins,1 the pardon of which it
is clear that we can only obtain through Christ ; but the
iniquity of the holy oblations was to be taken away and
cleansed by the priest. That is but a poor exposition of it,
that if any error were committed in the ceremonies, it was
remitted in answer to the prayers of the priest ; for we must
look further, and understand that on this account the ini
quity of the offerings must be purged by the priest, because
no offering, in so far as it is of man, is altogether free from
guilt. This is a harsh saying, and almost a paradox, that
our very holinesses are so impure as to need pardon ; but it
must be borne in mind that nothing is so pure as not to con
tract some stain from us ; just as water, which, although it
may be drawn in purity from a limpid fountain, yet, if it
passes over muddy ground, is tinged by it, and becomes some-
1 Addition in Fr., "Et qu'on puisse condamncr par le sens conimun ;"
and which even common sense must condemn.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 203
what turbid: thus nothing is so pure in itself as not to be pol
luted by the contagion of our flesh. Nothing is more excellent
than the service of God ; and yet the people could offer
nothing, even although prescribed by the Law, except with
the intervention of pardon, which none but the priest could
obtain for them. There is now no sacrifice, nor was there
ever, more pleasing to God than the invocation of His name,
as He himself declares, " Call upon me in the day of trouble :
I will deliver thee, and thou shalt glorify me/' (Ps. 1. 15;)
yet the Apostle teaches us that " the sacrifice of praise" only
pleases God when it is offered in Christ. (Heb. xiii. 15.)
Let us learn, then, that our acts of obedience, when they
come into God's sight, are mingled with iniquity, which ex
poses us to His judgment, unless Christ should sanctify them.
In sum, this passage teaches us that whatsoever good works
we strive to present to God are so far from deserving reward,
that they rather convict us of guilt, unless the holiness of
Christ, whereby God is propitiated, obtains pardon for them.
And this is again asserted immediately afterwards, where
Moses says that by favour of the priest the sins of the sacred
oblations are taken away1 "for favourable acceptation/' i.e.,
that the Israelites may be sure that God is reconciled and
favourable to them. I have nothing to say of the tiara itself,
which some call a mitre, (cidarim,) and others a cap; neither
do I choose to philosophize too subtilely about the belt or
girdle.2
40. And for Aaron's sons. The sons of Aaron also are
separated not only from the body of the people, but likewise
from the Levites ; for a peculiar dignity was attached to
that family, from whom his successor was afterwards to be
taken.3 And since no single individual was able to perform
all their offices, they were distributed amongst them. Hence
it was that they were adorned with the coat, the girdle, and
the bonnet, " for glory and for beauty." We shall see as to
their anointing in the next chapter. Their hands are said
1 Lat., " In beneplacitum." A. V., " That they may be accepted." The
translation I have given is that of Ainsworth.
2 This sentence is omitted in the Fr.
3 " Les successeurs de la souveraine sacrificature ;" the successors in the
sovereign priesthood.
204 CALVIN'S HARMONY OF TUE FOUR EXOD.xxvin.42.
to be filled,1 when they are made fit for offering sacrifices,
for as long as their hands are unconsecrated (profance) they
are accounted empty, even though they may be very full,
since no gift is acceptable to God except in right of the
priesthood ; consequently their fulness arose from consecra
tion, whereby it came that the oblations duly made had
access to God. But we must observe that it is not their
father Aaron, but Moses, who sanctifies them, that the power
itself, or effect of their sanctification, may rest in God,
and may not be transferred to His ministers. Perhaps, too,
God would anticipate the calumnies of the ungodly, lest any
should afterwards object that Aaron had fraudulently and
unjustly extended the honour conferred upon himself alone
to his sons also, and thus had unlawfully made it hereditary.
He was protected against this reproach by the fact, that the
sacerdotal dignity came to them from elsewhere. Besides,
by these means the posterity of Moses was more certainly
deprived of the hope they may have conceived in con
sideration of what their father was. Therefore Moses, by
inaugurating the children of Aaron, reduced his own to their
proper place, lest any ambition should hereafter tempt them,
or lest envy should possess them when they saw themselves
put below others.
42. And thou shall make them linen breeches. Since men,
in their natural levity and frowardness, lay hold of the very
slightest causes of offence to the disparagement of holy
things, and so religion easily sinks into contempt, God here,
as a precaution against such a danger, delivers a precept
respecting an apparently trivial matter, viz., that the priests
should cover their nakedness with breeches. The sum is,
that they should conduct themselves chastely and modestly,
lest, if anything improper or indecorous should appear in
them, the majesty of holy things should be impaired. Some,
1 A.V., "consecrate," v. 41. Margin, "fill their hand;" i.e., says
Rosenmiiller, in /oco, " thou shalt deliver them the power of their office.
Le Clerc suggests that the phrase is perhaps borrowed from some ancient
oriental rite, in which the ensigns of office were put into the hands of those
to whom it was entrusted. It appears also, from the following chapter,
ver. 24, that all the sacred offerings were placed by Moses in the hands of
the priests at their inauguration."
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 205
therefore, thus explain the clause, " that they may minister
in holiness,"1 as if it were said, " that they may be pure from
every stain, and may not desecrate God's service/' In my
opinion, however, the word fc^Tlp, kodesh, should be taken
for the sanctuary ; and this is the more natural sense. A
threat is added, that if they neglected this observance it
would not be with impunity, since they would bring guilt
upon themselves. Nor can we wonder at this, since all care
lessness and negligence in the performance of sacred duties
is closely connected with impiety and contempt of God.
What immediately follows as to its being a perpetual law or
statute, some, in my judgment improperly, restrict to the
precept respecting the breeches, for it has a natural reference
to the other ordinances of the priesthood. God therefore
declares generally, that the Law which He gives is not for a
little time, but that it may always remain in force as. regards
His elect people ; whence we infer that the word CD/lty^rno-
lam,2 whenever the legal types are in question, attains its end
in the advent of Christ ; and assuredly this is the true per
petuity of the ceremonies, that they should rest in Christ,
who is their full truth and substance. For, since in Christ
was at length manifested what was then delineated in sha
dows, these figures are established, because their use has
ceased after the manifestation of their reality. And this
we have already seen was long ago foretold by David, when
he substitutes for the Levitical priesthood another "after the
order of Melchisedec," (Ps. ex. 4 ;) but the dignity being-
transferred, as the Apostle well reminds us, the Law and all
the statutes must be of necessity transferred also. (Heb.
vii. 12.) The ancient rites, therefore, are now at an end,
because they do not accord with the spiritual priesthood of
Christ ; and herein the twofold sacrilege of the Papacy
betrays itself, in that mortal men have dared to substitute
another third priesthood for that of Christ, as if His were
transitory ; and also, in their foolish imitation of the Jews,
1 " To minister in the holy place." — A. V.
2 The primary signification of this word is hidden ; hence a period of
time, of which either the end or the beginning is hidden ; and therefore
frequently it is used for eternity, or as in the A. V.,for ever. — W.
200 CALVIN'S HARMONY OF THE FOUR EXOD.xxvin.42.
have heaped together ceremonies which are directly opposed
to the nature of Christ's priesthood. They reply, indeed,
that His priesthood remains entire, although they have innu-
mcrablc sacrifices ; hut they vainly endeavour to escape by
this subterfuge, for if it was unlawful to change, or to inno
vate anything in the legal priesthood, how much less is it
lawful to corrupt the priesthood of Christ by strange inven
tions, when its integrity has been ratified by the inviolable
oath of God? The Father says to the Son, "Thou art a
priest for ever ;" how, then, does it avail to make the silly
assertion that nothing is taken away from Christ, when an
innumerable multitude (of priests) are appointed? How do
these things accord, that He was anointed to offer Himself
by the Spirit, and yet that He is offered by others? that by
one offering He completed His work unto our full justification,
and yet that He is offered daily? Now, if there be now-a-
days no lawful priest except such an one as possesses in him
self what was foreshown in the ancient types, let them bring
forth priests adorned with angelic purity, and as it were
separate from the ranks of men, otherwise we shall be at
liberty to repudiate all who are defiled by the very slightest
stain. Hence, too, has arisen their second sacrilege, viz.,
that they have dared to obscure the brightness of the gospel
with a new Judaism. They were altogether without the
means of proving their priesthood, and so their easiest plan
was to envelop their vanity in an immense mass of %cere-
monies, and, as it were, to shut out the light by clouds. So
much the more diligently, then, must believers beware of
departing from the pure institution of Christ, if they desire
to have Him for their one and eternal Mediator.
EXODUS, CHAPTER XXIX.
1. And this is the thing that thou 1. Hoc quoque facies eis ad sanc-
slialt do unto them, to hallow them, tificandum eos, ut sacerdotio fungan-
to minister unto me in the priest's tur mihi : Tolle juvencum unum
office : Take one young bullock, and nlium bovis, et arietes duos imma-
t\vo rams without blemish, culatos.
2. And unleavened bread, and 2. Panes prseterea infermenta-
cakes unleavened tempered with oil, tos, et placentas infermentatas mix-
and wafers unleavened anointed with tas olco, et lagana infermentata
COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
207
oil ; of wheaten flour shalt thou make
them.
3. And thou shalt put them into
one basket, and bring them in the
basket, with the bullock and the two
rams.
4. And Aaron and his sons thou
shalt bring unto the door of the
tabernacle of the congregation, and
shalt wash them with water.
5. And thou shalt take the gar
ments, and put upon Aaron the coat,
and the robe of the ephod, and the
ephod, and the breastplate, and gird
him with the curious girdle of the
ephod :
6. And thou shalt put the mitre
upon his head, and put the holy
crown upon the mitre.
7. Then shalt thou take the
anointing oil, and pour it upon his
head, and anoint him.
8. And thou shalt bring his sons,
and put coats upon them.
9. And thou shalt gird them with
girdles, (Aaron and his sons,) and
put the bonnets on them ; and the
priest's office shall be theirs for a
perpetual statute : and thou shalt
consecrate Aaron and his sons.
10. And thou shalt cause a bid-
lock to be brought before the taber
nacle of the congregation : and Aaron
and his sons shall put their hands
upon the head of the bullock.
11. And thou shalt kill the bul
lock before the Lord, by the door of
the tabernacle of the congregation.
12. And thou shalt take of the
blood of the bullock, and put it upon
the horns of the altar with thy finger,
and pour all the blood beside the
bottom of the altar.
13. And thou shalt take all the
fat that covereth the inwards, and
the caul that is above the liver, and
the two kidneys, and the fat that is
upon them, and burn them upon the
altar.
14. But the flesh of the bullock,
and his skin, and his dung, shalt
thou burn with fire without the
camp : it is a sin-offering.
15. Thou shalt also take one ram;
uncta oleo : ex simila triticea facies
ea.
3. Ponesque ea in canistrum unum,
et ofFeres ea in canistro, una cum
juvenco, et duobus arietibus.
4. Turn Aharonem et filios ejus
accedere facies ad ostium taberna-
culi conventionis, et lavabis eos
aqua.
5. Et accipies vestes, induesque
Aharon tunicam, et pallium ephod,
et ephod pectorale, cingesque eum
baltheo ephod.
6. Pones praterea cidarim super
caput ejus : coronam autem sancti-
tatis pones super cidarim.
7. Postremo accipies oleum unc-
tionis, et fundes super caput ejus, et
unges eum.
8. Post haec filios ejus accedere
facies, et indues eos tunicas.
9. Cingesque illos baltheo : Aharon
et filios ejus, et aptabis eis pileos, et
erit eis sacerdotium in statutum per-
petuum, implebisque manum Aharon,
et manum filiorum ejus.
10. Et offcres juvcncum coram
tabernaculo conventionis, imponent-
que Aharon et filii ejus manus suas
super caput juvenci.
11. Tune mactabis juvencum
coram Jehova ad ostium tabernaculi
conventionis.
12. Accipiesque e sanguine juvenci,
et pones super cornua altaris digito
tuo : reliquum autem sanguinem
fundes ad fundamentum altaris.
13. Tollesque omnem adipem ope-
rientem intestina, et reticulum quod
est super jecur, et duos renes, et
adipem qui est super illos, et incendes
ea super altare.
14. At carnem juvenci, et pellem
ejus, fimumque ejus combures igni
extra castra : sacrificium pro peccato
est.
15. Arietem quoque alterum acci-
208
CALVIN'S HARMONY OF THE FOUR EXOD. xxix
and Aaron and his sons shall put
their hands upon the head of the
ram.
10. And thou shalt slay the ram,
and thou shalt take his blood, and
sprinkle it round about upon the
altar.
17. And thou shalt cut the ram in
pieces, and wash the inwards of him,
and his legs, and put them unto his
pieces, and unto his head.
18. And thou shalt burn the whole
ram upon the altar : it is a burnt-
oft'ering unto the Lord : it is a sweet
savour, an offering made by fire unto
the Lord.
19. And thou shalt take the other
ram ; and Aaron and his sons shall
put their hands upon the head of the
ram.
20. Then shalt thou kill the ram,
and take of his blood, and put it
upon the tip of the right ear of
Aaron, and upon the tip of the right
ear of his sons, and upon the thumb
of their right hand, and upon the
great toe of their right foot, and
sprinkle the blood upon the altar
round about.
21. And thou shalt take of the
blood that is upon the altar, and of
the anointing oil, and sprinkle it upon
Aaron, and upon his garments, and
upon his sons, and upon the gar
ments of his sons with him : and he
shall be hallowed, and his garments,
and his sons, and his sons' garments
with him.
22. Also thou shalt take of the
ram the fat, and the rump, and the
fat that covereth the inwards, and
the caul above the liver, and the two
kidneys, and the fat that is upon
them, and the right shoulder; for it
is a ram of consecration :
23. And one loaf of bread, and
one cake of oiled bread, and one
wafer out of the basket of the un
leavened bread that is before the
Lord.
24. And thou shalt put all in the
hands of Aaron, and in the hands of
his sons, and shalt wave them for a
Avave-offering before the Lord.
pies, et imponcnt Aharon et filii ejus
manus suas super caput arietis.
16. Tune mactabis arietem, acci-
piesque sanguinem ejus, et asperges
super alt are per circuit um.
17. Arietem autem concides in
frusta sua, et lavabis intestina ejus,
cruraque ejus, et pones super frusta
ejus, et super caput ejus.
18. Incendes pneterea totum arie
tem super altare : nam holocaustum
est Jehovac in odorem quietls : obla-
tio ignita Jehovce est.
19. Accipies insuper arietem se-
cundum, imponentque Aharon et filii
ejus manus suas super caput arietis.
20. Tune mactabis arietem, acci-
piesque de sanguine ejus, et pones
super tencrum auris Aharon, et su
per tenerum auris filiorum ejus dex-
tra?, et super pollicem manus eorum
dextne, et super pollicem pedis eo
rum dextri, aspcrgesque sanguinem
super altare per circuitum.
21. Tollesque de sanguine qui
crit super altare, et de oleo unctio-
nis: atque asperges super Aharon,
et super vestes ejus, et super filios
ejus, et super vestes filiorum ejus
cum co.
22. Deinde tolles de ariete adi-
pcm, et caudam, et adipem opcrien-
tem intestina, et reticulum jccoris,
duosque renes, atque adipem qui
est super eos, et annum dextmm :
quia aries consecrationum est :
23. Et tortam panis unam, et
placentam panis ex oleo unam, et
laganum unum e canistro infermen-
tatorum qui est coram Jehova.
24. Ponesque omnia ilia in mani-
bus Aharon, et in manibus filiorum
ejus, exaltabisque ilia exaltationem
coram Jehova.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
209
25. And thou shalt receive them
of their hands, and burn them upon
the altar for a burnt-offering, for a
sweet savour before the Lord : it is an
offering made by fire unto the Lord.
26. And thou shalt take the
breast of the ram of Aaron's conse
cration, and wave it for a wave-
offering before the Lord: and it
shall be thy part.
27. And thou shalt sanctify the
breast of the wave-offering, and the
shoulder of the heave-offering, which
is waved, and which is heaved up, of
the ram of the consecration, even of
that which is for Aaron, and of that
which is for his sons.
28. And it shall be Aaron's and
his sons by a statute for ever from
the children of Israel ; for it is an
heave-offering: and it shall be an
heave-offering from the children of
Israel of the sacrifice of their peace-
offerings, even their heave-offering
unto the Lord.
29. And the holy garments of
Aaron shall be his son's after him,
to be anointed therein, and to be
consecrated in them.
30. And that son that is priest in
his stead shall put them on seven
days, when he comet h into the ta
bernacle of the congregation to mi
nister in the holy place.
31. And thou shalt take the ram
of the consecration, and seethe his
flesh in the holy place.
32. And Aaron and his sons shall
eat the flesh of the ram, and the
bread that is in the basket, by the
door of the tabernacle of the con
gregation.
33. And they shall eat those things
wherewith the atonement was made,
to consecrate and to sanctify them :
but a stranger shall not eat thereof,
because they are holy.
34. And if ought of the flesh of
the consecrations, or of the bread,
remain unto the morning, then thou
shalt burn the remainder with fire :
it shall not be eaten, because it is
holy.
35. And thus shalt thou do unto
25. Accipies autem ilia e manu
eorum, et incendes super altare,
ultra holocaustum in odorem quietis
coram Jehova : oblatio ignita est
Jehovse.
26. Accipies item pectus arietis
consecrationum quod est ipsi Aharon,
et exaltabis illud exaltationem co
ram Jehova, eritque tibi in partem.
27. Sanctificabis itaque pectus
exaltationis, et annum elevationis
quod exaltatum est, et qui elevatus
est de ariete consecrationum ipsius
Aharon et filiorum ejus.
28. Et erit ipsi Aharon et filiis
ejus in statutum perpetuum a filiis
Israel : quia exaltatio est : et exal-
tatio erit a filiis Israel de sacrificiis
prosperitatum suarum, exaltatio in-
quam eorum erit Jehovse.
29. Porro vestes sanctjje quso sunt
ipsius Aharon, erunt filiis ejus post
eum ad ungendum eos cum eis, et ad
consecrandum cum eis manum eorum.
30. Septem diebus induct eas sa-
cerdos qui fuerit loco ipsius de filiis
ejus, qui ingredietur tabernaculum
conventionLs ad ministrandum in
sanctuario.
31. Arietem autem consecratio
num tolles, et coques carnem ejus in
loco sanctitatis.
32. Comedetque Aharon et filii
ejus carnem arietis, et panem qui
est in canistro, ad ostium taberna-
culi conventionis.
33. Comedent inquam ilia quibus
expiatus fuit ad consecrandum ma
num earum, ad sanctificandum eos :
et alienigena non comedet, quia
sanctificatio sunt.
34. Quod si superfuerit de carne
consecrationum, et de pane, usque
mane, combures quod superest igni :
non comedetur, quia sanctitas est.
35. Facies igitur ipsi Aharon et
VOL. II.
210 CALVIN'S HARMONY OF THE FOUB EXOD.XXIX.l.
Aaron, and to his sons, according to filiis cjus sic, juxta omnia quce pne-
all things which I have commanded cepi tibi : septem diebus consecra-
thee : seven days shalt thou conse- bis nianuni eorum.
crate them.
1. And this is the thing that thou shalt do unto them. Since
I shall again repeat and more fully explain these things as
they are written in Leviticus ix., in the history of the con
secration of the tabernacle, it will be sufficient to give nothing
more than a brief summary of them here ; nor is it my cus
tom to invent mysteries out of vague speculations,1 such as
may rather gratify than instruct my readers. First, since
the whole human race is corrupt and infected with many
impurities, so that his uncleanness prevents every single
individual from having access to God, Moses, before he con
secrates the priests, washes them by the sprinkling of water,
in order that they may be no longer deemed to be of ordi
nary rank. Hence we gather that true purity and innocence,
which was but typical in the Law, is found in Christ alone.
"For such an high priest became us," says the Apostle,
" who is holy, harmless, undefiled, separate from sinners," to
present Himself before God for us. (Heb. vii. 26.) After
they had been washed, God commands that they should be
invested with the sacerdotal dress, according to their respec
tive ranks : that the high priest should wear the ephod with
the Urim and Thummim, and the mitre with the golden plate,
on which shone forth " holiness to Jehovah ;" and in the
third place, He adds the anointing. This preparation was
for the purpose of initiating them, before they performed the
office of sacrificing ; but it must be observed that, as to this
first sacrifice, the duties which were afterwards transferred
to Aaron were imposed upon Moses, as if he were the only
priest ; and, in point of fact, the temporal dignity which he
afterwards resigned to his brother, was still in his own hands.
What Moses introduces about the division of the victim, we
shall more conveniently explain elsewhere, in treating of the
offerings, which we have stated to be the third part of the
legal worship.
1 Probably the Fr., "de speculations volantes," suggests the right read-
ing of the Lat. here, viz., alatis for alii*.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 211
16. And thou shalt slay the ram. Moses had previously
been commanded to take the parts of the victim from the
hands of Aaron, to propitiate God with them, in order that
he and his posterity might be able hereafter to perform the
same office ; but here a peculiar ceremony is described, that
he should smear the right ear, the thumb of the right hand,
and the toe of the right foot, both of Aaron and his sons,
with the blood of a ram ; and then that he should sprinkle
them and their garments with the blood which was deposited
upon the altar. What we must first observe here is, that the
priest must be sprinkled with blood, in order that he may
conciliate the favour of God towards himself for the purpose
of intercession. Thus the priesthood of Christ was dedicated
with blood, so that it might be efficacious to reconcile God
with us. The question now arises, why only the right ear
and the right thumb and toe were sprinkled with blood, as
if the priests were consecrated and devoted to God only in
half of their persons ? I reply, that in this one part the other
was comprehended ; since both the ears, and both the hands
and feet have the same object, and their offices are so con
nected, that what is said of one ear applies to the other.
Again, it is asked, why the ear, and foot, and hand, were
smeared rather than the breast and the tongue ? and I do
not doubt but that by the ear obedience was designated, and
by the hands and feet all the actions and the whole course
of life ; for there is scarcely anything more common in Scrip
ture than these metonymies, by which the cleanness of the
hands is taken for the integrity of the whole life, and the
way, or course, or walk for the direction, or manner of living.
It is therefore very appropriate that man's life should be
consecrated by blood ; and, inasmuch as the foundation of
welldoing is obedience, which is preferred to all sacrifices,
Moses is commanded to begin with the ear. And we know
that the "odour of a sweet smell" in the sacrifice of Christ
was obedience, (Phil. iv. J 8 ;) on which account, David, in
the spirit of prophecy, introduces himself, saying, " Mine
ears hast thou bored."1 (Ps. xl. 6.) If any should object
1 A. V., « mine ears hast thou opened." Margin, " Heb., digged." See
212 CALVIN'S HARMONY OF THE FOUR EXOD.XXIX. 28.
that the tongue is of no less importance, because the priest
is the messenger of the Lord of hosts, I answer that the office
of teaching is not here referred to, but only that of interces
sion ; wherefore in these three members Moses embraced
whatever related to atonement. But we must remember
that what is said of the consecration of Christ does not
apply to His own person, but refers to the profit of the whole
Church ; for neither was He anointed for His own sake, nor
had He need to borrow l grace from the blood ; but He had
regard to His members, and devoted Himself altogether to
their salvation, as He himself testifies, " For their sake I
sanctify myself." (John xvii. 19.)
28. And it shall be A aron's. Lest the dignity of the sacred
offerings, which are called the holiness of the Lord, should
be impaired, strangers are prohibited from partaking of
them ; for, if it had been permitted that every one should
touch them and eat of them, there would have been no dis
tinction between them and ordinary food. Of the priests'
portion some parts were common to all their families ; but
the holy parts were exccptcd, to the intent that by this parti
cular instance the reverence due to all might be inculcated.
The reference to place has the same object, for it was not
lawful to eat what was holy within the walls of their houses,
in order that it might be distinguished from their common
and ordinary food. For the same reason, whatever remained
of it was to be burnt, lest, if the flesh became rank, or the
bread mouldy, their ill savour and filthy appearance might
somewhat detract from the dignity of the holy things ; for
the infirmity of the ancient people had need of childish rudi
ments, which might still have a tendency to elevate the
minds of the pious to things above. This was the object of
all these things, that no corruption should creep in which
might pollute or render contemptible the service of God.
C.'s own Commentary, in loco, with Mr. Anderson's note. Calvin Trans
lation Society's edition, vol. ii. p. 99.
1 " La grace de reconcilier." — Fr.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 213
LEVITICUS, CHAPTER VI.
19. And the Lord spake unto 19. Et loquutus est Jehova ad
Moses, saying, Mosen, dicendo :
20. This is the offering of Aaron, 20. Ista sit oblatio Aharon et
and of his sons, which they shall offer filiorutn ejus, quam offerent Jehovse
unto the Lord, in the day when he is die qua ungetur quisque. Decima
anointed; the tenth part of an ephah epha similae, minha juyiter: dimi-
of fine flour for a meat-offering per- dium ejus mane, et dimidium ves-
petual, half of it in the morning, and peri.
half thereof at night.
21. In a pan it shall be made with 21. In craticula oleo net, frictam
oil ; and when it is baken, thou shalt afferes earn, coctiones minhre frus-
bring it in : and the baken pieces of torum offeres in odorem quietis Je-
the meat-offering shalt thou offers/or hovae.
a sweet savour unto the Lord.
22. And the priest of his sons, 22. Et sacerdos unctus in locum
that is anointed in his stead, shall ejus e filiis ejus faciet earn : statutum
offer it : it is a statute for ever unto perpetuum Jehovse, tota cremabi-
the Lord ; it shall be wholly burnt, tur.
19. And the Lord spake. It is well known that in con
junction with the sacrifices there was an offering, which they
call minha, but we shall elsewhere see that this was also used
separately ; for it was lawful without a victim to offer either
plain meal, or cakes, or wafers seasoned with oil. Therefore,
besides the sacrifice of consecration, of which Moses has
already treated, this second offering is required from the
priest, that he should present at his inauguration a cake
fried in a pan, and cut in pieces. The reason of this appears
to have been, that he might thence become the legitimate
minister of all the people, and might duly offer in the name
of others, when he had done what wras right for himself.
But a distinction is drawn between the demand upon the
priest and that upon the people, viz., that it should be
" wholly burnt ;" the reason for which, since it will be ex
plained elsewhere, it will be now sufficient to advert to in a
single word. The fact was that God was unwilling that the
priests should indulge themselves in vain ostentation, which
might have been easily the case, if the oblation had been
preserved for their use, like the minha of the people which
remained in their hands.
214
CALVIN S HARMONY OF THE FOUB
NUMB. VIII.
NUMBERS, CHAPTER VIII
5. And the Lord spake unto
Moses, saying,
6. Take the Levites from among
the children of Israel, and cleanse
them.
7. And thus shall thou do unto
them, to cleanse them : Sprinkle
water of purifying upon them, and
let them shave all their flesh, and let
them wash their clothes, and so make
themselves clean.
8. Then let them take a young
1 mllock with his meat-offering, even
fine flour mingled with oil, and
another young hullock shalt thou
take for a sin-offering.
9. And thou shalt bring the Le
vites before the tabernacle of the
congregation ; and thou shalt gather
the whole assembly of the children
of Israel together.
10. And thou shalt bring the Le
vites before the Lord ; and the chil
dren of Israel shall put their hands
upon the Levites:
11. And Aaron shall offer the
Levites before the Lordybr an otter
ing of the children of Israel, that
they may execute the service of the
Lord.
12. And the Levites shall lay
their hands upon the heads of the
bullocks: and thou shalt offer the
one for a sin-offering, and the other
for a burnt-offering, unto the Lord,
to make an atonement for the Levites.
13. And thou shalt set the Le
vites before Aaron, and before his
sons, and offer them for an ottering
unto the Lord.
14. Thus shalt thou separate the
Levites from among the children of
Israel; and the Levites shall be mine.
15. And after that shall the Le
vites go in to do the service of the
tabernacle of the congregation : and
thou shalt cleanse them, and offer
them for an offering.
10. For they are wholly given
unto me from among the children of
5. Loquutusque est pneterea Je-
hova ipsi Mosi, dicendo:
6. Cape Levitas e medio filiorum
Israel, et purifices illos.
7. Sic autem facies illis ut puri
fices illos : sparge super eos aquam
purificationis, et transire faciant no-
vaculam super totam carnem suam,
laventque vestimenta sua, et purifi-
centur.
8. Postea capient juvcncum filium
bo vis, et minham ejus similam con-
spersam oleo : et juvencum alterum
filium bovis capies in sacriticium pro
peccato.
9. Tune offeres Levitas coram
tabernaculo conventionis : et con-
gregabis omnem cojtum filiorum
Israel.
10. Offeres in qua m Levitas coram
Jehova, et conjungent filii Israel
manus suas super Levitas.
11. Offeretque Aharon Levitas in
oblationem coram Jehova a filiis
Israel, et ministrabunt in ministerio
Jehovae.
12. LeviUe autem conjungent
manus suas super caput juvencorum :
postea facies uniim pro peccato, et
alterum in holocaustum Jehova} ad
expiandum Levitas.
13. Statuesque Levitas coram
Aharon et coram filiis ejus, et offeres
illos oblationem Jehovae.
14. Ac segregabis Levitas e me
dio filiorum Israel: erunt mei Le-
vitte.
15. Postea autem venient Levitce
ad ministrandum in tabernaculo
conventionis, et expiabis illos, ofle-
resque eos .oblationem.
16 Quia dati, dati inquam sunt
mihi e medio filiorum Israel pro
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
215
aperiente oranem vulvam, pro pri-
mogenito filiorum Israel accepi eos
mini.
17. Meus est enim omnis primo-
genitus in filiis Israel tarn hominum
quam jumentorum : a die quo per-
cussi omne primogenitum in terra
^Egypti, sanctificavi ilia mihi.
18. Cepi autem Levitas pro omni
primogenito in filiis Israel.
19. Et dedi Levitas dono datos
Aharoni et filiis ejus e medio filio
rum Israeli, ut fungantur ofticio
filiorum Israel in tabcrnaculo con-
ventionis, et expient filios Israel:
neque sit in filiis Israel plaga, quum
ipsi appropinquaverint sanctuario.
Israel ; instead of such as open every
womb, even instead o/the first-born
of all the children of Israel, have I
taken them unto me.
17. For all the first-born of the
children of Israel are mine, both man
and beast : on the day that I smote
every first-born in the land of Egypt
I sanctified them for myself.
18. And I have taken the Levites
for all the first-born of the children
of Israel.
19. And I have given the Levites
a <? a gift to Aaron, and to his sons,
from among the children of Israel,
to do the service of the children of
Israel in the tabernacle of the con
gregation, and to make an atonement
for the children of Israel; that there
be no plague among the children of
Israel, when the children of Israel
come nigh unto the sanctuary.
23. And the Lord spake unto
Moses, saying,
24. This is it that belongeth unto
the Levites: from twenty and five
years old and upward they shall go
in to wait upon the service of the
tabernacle of the congregation :
25. And from the age of fifty
years they shall cease waiting upon
the service thereof, and shall serve
no more ;
26. But shall minister with their
brethren in the tabernacle of the
congregation, to keep the charge,
and shall do no service. Thus shalt
thou do unto the Levites touching
their charge.
5. And the Lord spake unto Moses. Although the Levites
were not allowed to go into the sanctuary, but were only the
priests' ministers, and chiefly employed in servile duties,
yet, inasmuch as they carried the tabernacle and the sacred
vessels, prepared the sacrifices, took away the ashes and other
offscourings from the altar, God would have them consecrated
to Himself by a solemn rite. For as all Israel, with respect
to the Gentiles, was God's peculiar people, so the house of
Levi was chosen out of the people itself to be His own pro
perty, as it is here said. But, lest they should arrogate to
23. Loquutus est autem Jehova
ad Mosen, dicendo :
24. Hoc quoque est quod ad Le
vitas pertinet, vicesimo quinto anno
et supra ingredientur militare mili-
tiam in cultu tabernaculi conven-
tionis.
25. A quinquagesimo autem anno
revertetur a militia cultus, nee mi
ni strabit ultra :
26. Sed ministrabit cum fratribus
suis in tabernaculo conventionis, ut
munere suo illi fungantur et nrinis-
terium non administrabit : sic facies
de Levitis in custodiis eorum.
216 CALVIN'S HARMONY OF THE FOUR NUMB.VI1I.6.
themselves more than was right, God anticipates their pre
sumption : first, by putting off their consecration for some
time ; secondly, by desiring that they should not be initiated
by Moses, but by Aaron ; and thirdly, by appointing a diffe
rent ceremony for it. For, if they had been initiated at the
same time as the priests, under this pretext they might have
contended to be on an equality with them ; therefore,
although the priests were already separated from the com
mon people, yet the Levites still remain unconsecrated,
(privati,) in order that they may learn to reverence the
priestly office. And again, since, if they had been dedicated
likewise by Moses, there was a danger of their being puffed
up with pride against all others, Aaron is appointed to pre
side over their consecration, that they may modestly submit
themselves to his authority. Since, too, they were only
purified by water, and sacrifice, and without the addition of
anointing, the difference in the external rite reminded them
that their degree of honour was not similar or the same.
G. Take the Levites from among. To take them from
among the children of Israel, is equivalent to subtracting
them from the number of the people, that they might not be
included in the general census, and accounted to be one of
the tribes. This separation, then, as he will more clearly
express a little further on, devoted the Levites to God for
the service of the sanctuary. That under this pretext the
Papal clergy should claim immunity for themselves, so that
they may live as they like in exemption from the laws, is
not only an unsound deduction, but one full of impious
mockery; for, since the ancient priesthood attained its end
in Christ, the succession, which they allege, robs Christ of
His right, as if the full truth had not been manifested in
Him. Besides, inasmuch as all their privileges only depend
on the primacy of the Pope, if they would have them ratified
they must needs prove, first of all, that the Pope is appointed
by God's command to be the head of the whole Church, and
therefore that he is the successor of Christ. As to Aaron,
since he was the minister of their installation, in this way
he was set over the Levites to rule them at his discretion.
Meanwhile this ministry is thus entrusted to a man, in such
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 217
a manner as not to stand in the way of God's gratuitous
good pleasure.
7. And thus shalt thou do unto them. Aaron is com
manded first to sprinkle the water of purifying upon them,
to cleanse them from their uncleanness ; and not only so,
but they are commanded to wash their clothes, that they
may diligently beware of any impurity being anywhere about
them, whereby their persons may be infected. Thirdly, they
are commanded to shave their skin with a razor, that, putting
off their flesh, they may begin to be new men. A sacrifice is
afterwards added, and that twofold, to make an atonement
for them. These things being completed, Aaron, in right
and to the honour of the priesthood, is commanded to offer
them just like the holy bread or incense. But the end of
this was, that they might acknowledge that they were no
longer their own masters, but devoted to God, that they
might engage themselves in the service of the sanctuary. It
was in testimony of alienation that some of the people were
ordered at the same time to lay their hands upon them ; as
if by this ceremony all the tribes bore witness that with
their consent the Levites passed over to be God's peculiar
property, that they might be a part or appendage of the
sanctuary. For private individuals (as we shall see hereafter)
were accustomed to lay their hands on their sacrifices, yet
not with the same object as the priests.1
1 6. For they are wholly given. Lest the other tribes should
complain that the number of the people was diminished, God
declares that the Levites were alienated from the race of
Abraham, since He had acquired them to Himself when He
smote all the first-born of Egypt ; for it is certain that the
first-born of the people, as well as those of their animals,
were miraculously rescued from the common destruction.
Since, then, God delivered them by special privilege, He
thus bound them to Himself by the blessing of their redemp
tion. But this reason would seem no longer to hold good,
when God, in demanding the price of redemption, set the
first-born free,2 as was elsewhere stated ; else He would re-
1 This last sentence omitted in Fr.
* Vide Numbers iii. 43-51,
218 CALVIN'S HARMONY OF THE FOUR NUMB.VIII. 19.
quire the same thing twice over, which would be unjust. The
solution, however, of this is easy; when, in the first census, the
first-born of the twelve tribes were counted, they were found
to exceed the Levites in number. An exchange was then
made, viz., that all the first-born of the twelve tribes, being
22,000 in number, should be free from the tribute, and that
God should take the Levites in their place as His ministers.
Only 273 were redeemed, because this was the excess of their
number above that of the Levites. Thus was it brought to
pass, that God was content with these just and equal terms,
so as not to oppress the people by a heavy burden. But this
compensation, which was only made on that one particular day,
did not prevent the Israelites from owing their children, who
were not then born, to God. Since, then, this obligation still
lay upon them as regarded their posterity, the law was passed
that they should redeem their first-born. If any should
object that it was not fair for those who should be born of
the Levites to be consecrated to God, — I reply, that on this
point there was no unfairness, for of whatever tribe they
might be descended, they were already His property, together
with all their offspring ; the condition of the people was not
therefore made worse by the exchange ; and hence, in all
equity, God appointed for the future at what price the
Israelites should redeem their first-born. In saying that
they were "given" to Him, He means to assert that they
were His by compact j1 and in this sense He declares that
from the day in which He smote the first-born of Egypt, the
first-born of Israel had become His ; and then adds, that He
then took the Levites; as much as to say, that He only dealt
with His people with respect to the time past.
19. And I have given the Levites. He declares on what
terms He desires to have them as His own, viz., that they
may be directed by Aaron, and obey his commands ; for by
" a gift" is not to be understood such an act as that whereby
a person resigns and cedes his own right to another ; but,
1 " En disant quits luy ont este donnez, il n'entend pas que cc soit de
don gratuit, mais qu'ils luy appartienent comme de pact ion faite;" in
saying that they were given to Him, He does not mean as a gratuitous gift,
but that they belonged to Him as by agreement made. — Fr.
2ND COMMANDMENT.. LAST BOOKS OF THE PENTATEUCH. 219
when He devotes them to the ministry of the sanctuary, He
desires that they should have a leader and master. At the
end of the verse, Moses teaches that this is done for the ad
vantage and profit of the whole people : whence it follows,
that there was no room for ill-will towards them, unless the
people should perhaps be annoyed that Grod had taken mea
sures for their welfare. A two-fold advantage is pointed
out ; first, because they were to be the intercessors or mini
sters of reconciliation, (for either sense would be appropriate ;)
secondly, because, whilst they would be the guardians of the
sanctuary, they would prevent the Israelites from bringing
destruction upon themselves, by their rash approach to it.
24. This is it, that belongeth to the Levites. The age is
here prescribed when the Levites should begin and end the
execution of their office. God commands them to commence
in their 25th year, and grants them their dismissal in their
50th ; and for both these provisions there is very good rea
son. For, if they had been admitted in early youth, their
levity might have greatly detracted from the reverence due
to sacred things : not only because those, whose manhood is
not yet mature, are generally given to pleasure and intem
perance, but because either by negligence, or levity, or want
of thought, or ignorance and error, they might have made
many grievous mistakes in the service of God ; and, whilst
they were by no means fitted to exercise their charge until
they should have attained prudence and gravity, so also, lest
they should fail from old age, it was right that they should
be seasonably dismissed ; for as we have before said, their
duties were laborious, and such as demanded bodily strength.
If, however, any should choose to make an application of
this to the pastoral office, it should be generally remembered,
that none should be chosen to it except such as have already
given proofs of their moderation, and that those who dili
gently devote themselves to it should not be unreasonably
pressed upon, nor should more be required of them than
their ability can bear ; for some foolishly count their years,
as if it were a sin to choose a pastor before his 24th year,
although he might be otherwise fully provided with the ne
cessary qualifications.
220 CALVIN'S HARMONY OF THE POCJB NUMB.m.5.
NUMBERS, CHAPTER III.
5. And the Lord spake unto 5. Loquutus est autem Jehova ad
Moses, saying, Mosen, dicendo :
6. Bring the tribe of Levi near, 6. Appropinquare fac tribum
and present them before Aaron the Levi, et siste earn coram Aharone
priest, that they may minister unto sacerdote, ut ministret ei.
him.
7. And they shall keep his charge, 7- Et custodiant custodiam ejus,
and the charge of the whole congre- et custodiam universi coetus coram
gation, before the tabernacle of the tabernaculo conventionis, ut exe-
congregation, to do the service of the quantur cultum tabernaculi.
tabernacle.
8. And they shall keep all the in- 8. Custodiant quoque omnia uten-
struments of the tabernacle of the silia tabernaculi conventionis, custo-
congregation, and the charge of the diamque filiorum Israel, ut exequan-
children of Israel, to do the service tur cultum tabernaculi.
of the tabernacle.
9. And thou shalt give the Le- 9. Da inquamLevitasipsi Aharon,
vites unto Aaron, and to his sons : et filiis ejus : dati, dati namque sunt
they are wholly given unto him out illi ex filiis Israel.
of the children of Israel.
10. And thou shalt appoint Aaron 10. Aharon autem et filios ejus
and his sons, and they shall wait on prseficies, custodientque sacerdotium
their priest's office ; and the stranger sutim : cxternus sane qui accesserit
that cometh nigh shall be put to morietur.
death.
5. And the Lord spake unto Moses. This passage con
tains two heads : first, That the Levites should be set apart
for the ministry of the sanctuary and altar ; and, secondly,
That they should obey the chief priests of the family of
Aaron, and do nothing except by their authority and com
mand. But it has been already said, and we shall hereafter
see again, that the tribe of Levi in general was divinely
chosen to perform the sacred offices ; so that the people
might know that no one was worthy of so honourable a
charge ; but that it depended on the gratuitous calling of
God, whose attribute it is to create all things out of nothing.
In this way, not only was the temerity of those repressed
who might be foolishly ambitious of the honour, but the
whole Church was taught that, in order to worship God
aright, there was need of extraneous aid. For, if the Levites
had not stood between, the Law prohibited the rest of the
people from having access to God, since it brought in the
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 221
whole human race guilty of pollution. But, in order that
they might be more certainly directed to the One Mediator,
the high priesthood was exalted, and one priest was chosen
to preside over all the rest: on this account God would have
the Levites subject to the successors of Aaron. At the
same time, He had regard to order, for a multitude, which is
not governed by chiefs, will always be disorderly. Yet, it is
unquestionable that the supreme power of Christ was repre
sented in the person of Aaron ; and hence the folly of the
Papists is refuted, who transfer, or rather wrest, this example
to the state of the Christian Church,1 so as to set the bishops
over the presbyters, and thus to fabricate the primacy of
the Roman See. But if the true meaning of this figure be
sought, it will be more appropriate to reason that, whatever
ministers and pastors of the Church are now appointed, they
are placed as it were under the hand of Christ, in order that
they may usurp no dominion, but behave themselves mo
destly, as having to render an account to Him who is the
Prince of pastors. (1 Pet. v. 4.) Hence we conclude that
the Papacy is only founded in wicked sacrilege ; for Christ
is unjustly deprived of His own, if any one else is feigned to
be Aaron's successor. Meanwhile, the political distinction
of ranks is not to be repudiated, for natural reason itself
dictates this in order to take away confusion ; but that
which shall have this object in view, will be so arranged that
it may neither obscure Christ's glory nor minister to ambi
tion or tyranny, nor prevent all ministers from cultivating
mutual fraternity with each other, with equal rights and
liberties. Hence, too, was taken that declaration of the
Apostle, that it is not lawful for any man to take this
honour upon himself, but that they are the legitimate
ministers of the Church who are " called" to be so. (Heb.
v. 4.)
1 "Lesquels partissent tellement 1'ordre de leur Hierarchic qu'en la
fin ils parvienent a la primaute du Siege Romain;" who so divide the
order of their Hierarchy, that at length they arrive at the primacy of the
See of Rome.— Fr.
222
CALVIN'S HARMONY OF THE FOUR EXOD.xxx.2o.
EXODUS, CHAPTER XXX.
22. Moreover, the Lord spake
unto Moses, saving,
23. Take thou also unto thee
principal spices, of pure myrrh five
hundred shekels, and of sweet cinna
mon half so much, even two hundred
and fifty shekels, and of sweet cala
mus two hundred and fifty shekels,
24. And of cassia five hundred
shekels, after the shekel of the sanc
tuary, and of oil-olive an hin.
25. And thou shalt make it an oil
of holy ointment, an ointment com
pound after the art of the apothe
cary: it shall be an holy anointing
oil.
26. And thou shalt anoint the
tabernacle of the congregation there
with, and the ark of the testimony,
27. And the table and all his
vessels, and the candlestick and his
vessels, and the altar of incense,
28. And the altar of burnt-offer
ing with all his vessels, and the laver
and his foot.
29. And thou shalt sanctify them,
that they may be most holy : what
soever toucheth them shall be holy.
30. And thou shalt anoint Aaron
and his sons, and consecrate them,
that they may minister unto me in
the priest's office.
31. And thou shalt speak unto
the children of Israel, saying, This
shall be an holy anointing oil unto
me throughout your generations.
32. Upon man's flesh shall it not
be poured; neither shall ye make
any other like it, after the composi
tion of it : it is holy, and it shall be
holy unto you.
33. Whosoever compoundeth any
like it, or whosoever putteth any of
it upon a stranger, shall even be cut
off from lus people.
22. Loquutus est etiam Jehova
ad Mosen, dicendo :
23. Tu siune tibi aromata optima :
myrrhte fluida? ad quingentos siclos,
cinnamomi aromatici dimiilium ip-
sius, ducentos et quinquaginta : et
calami aromatici ducentos et quin-
quaginta :
24. Casije vero quingentos siclos,
pondere sanctuarii : et olei oliviu
nin:
25. Et fades ex ea oleum unctionis
sanctitatis, unguentum unguenti,
opus unguentarii ; oleum unctionis
sanctitatis erit.
26. Tinges eo tabernaculum con-
ventionls, et arcam testimonii,
27. Et mensam omniaque vasa
ipsius, et candelabrum omniaque
vasa ipsius, et altare suffimenti :
28. Altare quoque holocausti et
omnia vasa ipsius, et concham et
basin ejus.
29. Ita sanctificabis ea, erunt
sanctitas sanctitatum : quicquid te-
tigerit ea, sanctificabitur.
30. Aharon pra'terea et tilios ejns
unges, et sanctificabis eos, ut sacer-
dotio fungantur mihi.
31. Ad filios autem Israel loqueris,
dicendo, Oleum unctionis sanctitatis
erit hoc mihi per generationes ves -
tras.
32. Super carnem hominis non
ungent : neque composition! ejus
facietis similes: sanctum est, sanc
tum erit vobis.
33. Quisquis confecerit unguen
tum simile, et qui posuerit ex eo
super extraneum, succidctur e ]x>pu-
lis suis.
23. Take thou also unto thee principal spices. Although
the oil here treated of was not only destined for the anoint
ing of the priests, but also of the tabernacle, the ark of the
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 223
covenant, the altars, and all the vessels, yet no fitter place
occurs for discussing the sacred unction, than by connecting
it with the priesthood, on which it depends. First of all its
composition is described, exquisite both in expensiveness and
odour ; that by its very excellence and costliness the Israel
ites may learn that no ordinary thing is represented by it ;
for we have already often seen that there had been set before
this rude people a splendour in sacred symbols, which might
affect their external senses, so as to uplift them as it were by
steps to the knowledge of spiritual things. We must now
see why the priest as well as air the vessels and the other
parts of the tabernacle had need of anointing. I conclude
that without controversy this oil mixed with precious per
fumes was a type of the Holy Spirit ; for the metaphor of
anointing is everywhere met with, when the prophets would
commend the power, the effects, and the gifts of the Spirit.
Nor is there any doubt but that God, by anointing kings,
testified that He would endow them with the spirit of pru
dence, fortitude, clemency, and justice. Hence it is easily
gathered that the tabernacle was sprinkled with oil, that the
Israelites might learn that all the exercises of piety profited
nothing without the secret operation of the Spirit. Nay,
something more was shewn forth, viz., that the efficacy and
grace of the Spirit existed arid reigned in the truth of the
shadows itself; and that whatever good was derived from
them was applied by the gift of the same Spirit for the use
of believers. In the altar, reconciliation was to be sought,
that God might be propitious to them ; but, as the Apostle
testifies, the sacrifice of Christ's death would not otherwise
have been efficacious to appease God, if He had not suffered
by the Spirit, (Heb. ix. 14 ;) and how does its fruit now
reach us, except because the same Spirit washes our souls
with the blood, which once was shed, as Peter teaches us ?
(1 Pet. i. 2.) Who now consecrates our prayers but the
Spirit, who dictates the groans which cannot be uttered ; and
by whom we cry, Abba, Father? (Rom. viii. 15, 26.) Nay,
whence comes the faith which admits us to a participation
in the benefits of Christ, but from the same Spirit ?
But we were especially to consider the anointing of the
224 CALVIN'S HARMONY OF THE FOUR EXOD.XXX. 25.
priest, who was sanctified by the Spirit of God for the per
formance of his office ; thus, as Isaiah, in the person of
Jesus Christ, declares that he was anointed with the spirit
of prophecy, (Is. Ixi. 1 ;) and David affirms the same of the
royal spirit, (Ps. xlv. 7 ;) so Daniel is our best interpreter
and witness how the sacerdotal unction was at length mani
fested (in Him1), for when he says that the time, when by
the death of Christ the prophecy shall be sealed up, was de
termined upon " to anoint the holy of holies," he plainly
reminds us that the spiritual pattern, which answers to
the visible sanctuary, is in Christ ; so that believers may
really feel that these shadows were not mere empty things.
(Dan. ix. 24-.) We now perceive why Aaron was anointed,
viz., because Christ was consecrated by the Holy Spirit to
be the Mediator between God and man ; and why the taber
nacle and its vessels were sprinkled with the same oil, viz.,
because we are only made partakers of the holiness of Christ
by the gift and operation of the Spirit. 2Some translate it
in the masculine gender, where of the vessels it is said,
" whatsoever toucheth them shall be holy ;" ver. 29 : as if
they were not to be touched by any but the priests ; but it
appears to me to be rather spoken for another reason, viz.,
that they may embue the oblations with their own sanctity.
25. And thou shalt make it an oil of holy ointment. Al
though the genitive is put in the place of an epithet, as if
Moses had said " a holy oil ;" yet it is so called from its
effect, because without it nothing is accounted pure. And
assuredly the Spirit of God sanctifies ourselves and all that
is ours, because without Him we are unholy, and all that
belongs to us corrupt. He enjoins the use of the ceremony
throughout all the generations of the ancient people, ver. 31.
In these words there is an implied contrast with the new
Church, which wants no shadows since the manifestation of
the substance ; and justly does the only-begotten Son of
God possess the name of Christ, since by His coining He has
1 Added from Fr.
2 " Ou il est dit, Que tout ce que, &c., aucuns mettent le gendre mas-
culin, Celuy qui les sanctifiera ;" where it is said, " Whatsoever," &c.,
some put the masculine gender, " He who shall sanctify them." This is
the translation of LXX. and V.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 225
abolished these figures. And Simeon, when he took Him in
his arms, and called Him " the Lord's Christ/'1 taught that
the external use of the legal oil had ceased. So much the
sillier is the superstition of the Papacy, when in imitation of
the Jews it anoints its priests, and altars, and other toys :2
as if they desired to bury Christ again with their ointments ;
wherefore let us hold this invention in detestation as blas
phemous, because it overthrows the limits prescribed by God.
In order that the Jews may hold this mystery in just re
verence, he forbids similar ointment to be made. We know
that ointments were then among the luxuries of a fine ban
quet ; but it is accounted profanation if they make use of
this kind ; and we must mark the reason, that what is holy,
may be holy unto them, ver. 32, i.e., that they may reve
rently observe what is peculiarly devoted to their salvation.
For although the sacred things divinely instituted always
retain their nature,, and cannot be either corrupted or made
void by our vices, yet may we by our filthiness, by our im
pure use or neglect of them, pollute them as far as in us lies.
LEVITICUS, CHAPTER VIII.
1. And the Lord spake unto Moses, 1. Loquutus est dcinde Jehova
saying, ad Mosen, dicendo :
2. Take Aaron, and his sons Avith 2. Tolle Aharon et filios ejus cum
him, and the garments, and the illo, et vestes, et oleum unctionis, et
anointing oil, and a bullock for the juvencum sacrificii pro peccato : et
1 The reference here is to Luke ii. 28. It does not, however, appear
that Simeon actually called Him " the Lord's Christ/' though the Evan
gelist states, ver. 26, that " it was revealed to him by the Holy Ghost that
he should not see death, before he had seen the Lord's Christ!"
2 Lat., " Xugas ;" Fr., "L'autel avec tout leur bagage" "Now that
your oil came not from the Apostles, your own doctor Panormitane is wit
ness ; for thus he writeth : ' The Apostles in old time gave the Holy
Ghost only by laying on of hands ; but now-a-days, because bishops be not
so holy, order hath been taken that they should give this sacrament with
chrism.5 " — Jewel's Defence of the Apology, Parker Society's edition, p.
178.
" Transtulerunt item sua ha?c olea, cum ad homines moribundos, turn
etiam ad parietes, altaria, and campanas : necnon calices et alia hujusmodi,
qua; videmus x«xa£»j>./« improbanda ex veteri Judaismo esse traducta.
Kxcusat ille Innocentius, (Decret. Greg., lib. i. tit. xv., de Sacra Unctione.)
Ecclesiam hsec faciendo non Judaizare," &c. — Petr. Mart. Loci Com., Cl.
iv. cap. i. 21.
VOL. II. 1>
226
CALVIN'S HARMONY OF THE FOUR LEV.VIII.?.
sin-offering, and two rams, and a duos arietes, et canistrum azymo-
baskct of unleavened bread; rum.
3. And gather thou all the con- 3. Atque omnem coetum congre-
gregation together unto the door of ga ad ostium tabernaculi conven-
the tabernacle of the congregation, tionis.
2. Take Aaron. He more clearly explains the mode of
anointing and investing the priests, by appointing the place
and the assistants ; for he commands the congregation to be
convoked at the sanctuary ; and then that Aaron and his
sons should be brought out before them to be inaugurated
by God's authority in their office ; and that the whole people
together may acknowledge that they are appointed and
ordained by God. The execution of the command, which
we find connected with it in the text of Moses, must be un
doubtedly referred to another time ; viz., when the solemn
dedication of the tabernacle was made. I have therefore
thought fit to transfer thither what is here related out of its
place, that the history may proceed uninterruptedly ; which
will not a little facilitate its comprehension.
LEVITICUS, CHAPTER XXI.
1 . And the Lord said unto Moses,
Speak unto the priests the sons of
Aaron, and say unto them, There
shall none be defiled for the dead
among his people :
2. But for his kin that is near unto
him, tin it is, for his mother, and for
his father, and for his son, and for his
daughter, and for his brother,
3. And for his sister a virgin, that
is nigh unto him, which hath had no
husband ; for h?r may he be defiled.
4. But he shall not defile himself,
being a chief man among his people,
to profane himself.
5. They shall not make baldness
upon their head, neither shall they
shave off the corner of their beard,
nor make any cuttings in their flesh.
C. They shall be holy unto their
God, and 'not profane the name of
their God: for the offerings of the
Lord made by fire, and the bread of
their God, they do offer : therefore
they shall be holy.
1. Et dixit Jehova ad Mosen, Al-
loquere sacerdotes filios Aharon, et
dicito eis, Super animam non con-
taminabit se quisquam vest rum in
populis suis :
2. Sed super propinquo suo, pro-
pinquo sibi, nempe super matre sua,
et super patre suo, et super filio suo,
et super filiasua, et super fratre suo,
3. Et super sororc sua virgine pro-
pinqua sibi, quac non fuerit viro :
super ea contaminabit se.
4. Non contaminabit se in prin-
cipe in populis suis, ut polluat sese.
5. Non decalvabunt calvitium in
capite suo, et extremitatem barbie
sure non radent, et in carne sua non
incident ullam incisuram.
6. Sancti erunt Deo suo, ncque
polluent nomen Dei sui : quia obla-
tiones ignitas Jehova1, et panem Dei
tui offerunt, proinde erunt sancti.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 227
10. And he that is the high priest 10. Sacerdos autem prsecipuus
among his brethren, upon whose inter fratres suos super cujus caput
head the anointing oil was poured, fusum fuerit oleum unctionis, et
and that is consecrated to put on the consecraverit manum suam ut induat
garments, shall not uncover his head, vestes, caput suum non discooperiet,
nor rend his clothes ; et vestes suas non scindet.
11. Neither shall he go in to any 11. Etadomnesanimasmortuinon
dead body, nor defile himself for his ingredietur, ne super patre quidem
father, or for his mother ; suo, aut matre sua, contaminabit se.
12. Neither shall he go out of the 12. Et de sanctuario non ingre-
sanctuary, nor profane the sanctuary dietur, neque polluet sanctuariutn
of his God ; for the crown of the Dei sui : quia corona olei unctionis
anointing oil of his God is upon him : Dei sui est super eum. Ego Je-
I am the Lord. hova.
1. Speak unto the priests. All these things which follow
tend to the same end, i.e., that the priests may differ from
the rest of the people by notable marks, as if separated from
ordinary men ; for special purity became those who repre
sented the person of Christ. It seems, indeed, as if God
here gave precepts respecting small and unimportant things ;
but we have elsewhere said that the legal rites were as it
were steps by which the Israelites might ascend to the study
of true holiness. The declaration of Paul indeed was always
true, that " bodily exercise profiteth little," (1 Tim. iv. 8 ;)
but the use of the ancient shadows under the Law must be
estimated by their end. Although, therefore, the observa
tion of the things which are now treated of did not of itself
greatly please God, yet inasmuch as it had a higher tend
ency, it was sinful to make light of it. Now though the
priests were thus admonished that holiness was to be culti
vated by them with peculiar diligence, as the sanctity of
their office required ; yet the principal design of God was to
set forth the image of perfect holiness which was at length
beheld in Christ. The first law contains a prohibition of
mourning, absolutely and without exception as regarded the
high priest, and as regarded the sons of Aaron with certain
specified restrictions ; for although God elsewhere forbids
the people generally to imitate the custom of the Gentiles
in excessive mourning, yet here He requires something more
of the priests, viz., that they should abstain even from ordi
nary mourning, such as was permitted to others. This pro
hibition indeed was again repeated, as we shall see, arising
228 CALVIN'S HARMONY OF THE FOUR LEV.XXI. 1.
from an actual occurrence ; for when Nadab and Abiliu, who
had offered incense with strange fire, were consumed with
fire from heaven, God allowed them to be mourned for by all
the people, except the priests;1 but on this occasion the
general law was again ratified afresh, lest the priests should
pollute themselves by mourning for the dead ; except that
there mourning was forbidden even for a domestic loss, that
they might acquiesce in God's judgment, however sad it
might be. For by these means they were impeded in the
discharge of their duties ; because it was not lawful for
mourners to enter the sanctuary. Therefore God threatens
them with death, unless they should restrain their grief even
for the death of a near relative. But this (as is elsewhere
said) is a rare virtue, so to repress our feelings when we are
deprived of our brothers or friends, as that the bitterness of
our grief should not overcome our resignation and composure
of mind. In this way, therefore, the exemplary piety of the
priests was put to the proof. Besides, abstinence from
mourning manifests the hope of the blessed resurrection.
Therefore the priests were forbidden to mourn for the dead,
in order that the rest of the people might seek for consola
tion in their sorrow from them.2 This was truly and amply
fulfilled in Christ, who although He bore not only grief, but
the extreme horror of death, yet was free from every stain,
and gloriously triumphed over death ; so that the very re
collection of His cross wipes away our tears, and fills us with
joy. Now when it is said, "They shall not profane the name
of their God ;" and in the case of the high priest, "neither
shall he go out of the sanctuary ;" this reason confirms what
I have just stated, that mourning was forbidden them, be
cause it prevented them from the discharge of their duties ;
for their very squalidncss would have in some sense defiled
God's sanctuary, in which nothing unseemly was to be seen ;
and being defiled too, they could not intercede as suppliants
for the people. God then commands them to remain pure
and clear from all defilement, lest they should be compelled
» Addition in JPr., " Qui estoyent neanmoins les plus prochains parens ;"
who were nevertheless the nearest relations.
* The Fr. says, "De leur exemple."
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 229
to deserfc their office, and to leave the sanctuary, of which
they were the keepers. Moreover, we learn that the fulfil
ment of this figure was in Christ, from the reason which is
immediately added : viz., because the holy oil is on the head
of the high priest ; whereby God intimates that it is by no
means right that His glory and dignity should be profaned
by any pollution.
As to the words themselves ; first, greater liberty is
granted to the rest of the posterity of Aaron, than to the
high priest ; but only that they should mourn for their father,
mother, children, their owrn brothers, and unmarried sisters.
Lest ambition should carry them further, they are expressly
forbidden to put on mourning even upon the death of a
prince. Nor can we doubt but that the mourning was im
proper which God permitted to them out of indulgence ; but
regard was had to their weakness, lest immoderate strict
ness might drive them to passionate excess ; yet God so
spared them as still to distinguish them from the multitude.
To "defile" one's-self, (as we have elsewhere seen,) is equi
valent to putting on mourning for the dead, celebrating
the funeral rites, or going to the burial ; because the curse of
God proclaims itself in the death of man, so that a corpse in
fects with contagion those by whom it is touched ; and again,
because it must needs be that where lamentation is indulged,
and as it were excited, the affection itself must burst out into
impatience. As to the prohibition to make " baldness," this
was not allowed even to the rest of the people ; but God ex
pressly forbids it to the priests, in order to keep them under
stricter restraint. With regard to the high priest, something-
greater seems to be decreed besides the exceptions, that he
" shall not uncover his head, nor rend his clothes ;" which is
still enjoined elsewhere on the sons of Aaron. But here what
would be allowable in others is condemned in the high
priest ; and it was surely reasonable that he should present
a peculiar example of moderation and gravity ; and therefore
the dignity of his office, in which he was superior to others,
is called to mind, that he may acknowledge his obligations
to be so much the greater. This is indeed the sum, that
230 CALVIN'S HARMONY OF THE FOUR DEUT. xxxi.9.
since the priesthood is the holiness of God, it must not be
mixed up with any defilements.
DEUTERONOMY, CHAPTER XXXI.
9. And Moses wrote this law, and 9. Scripsitque Moses Legem is-
delivered it unto the priests the sons tarn, et dedit earn sacerdotibus filiis
of Levi, which bare the ark of the Levi portantibus arcam fuederis
covenant of the Lord, and unto all Jehova?, et cunctis senioribus Is-
the elders of Israel. rael.
9. And Moses wrote this law. It is unquestionable that
Moses deposited the Book of the Law in the custody of the
Levites, to enjoin upon them the duty of teaching ; for
although it is only related that they were commanded to re
cite the book before the people every seventh year, yet it is
easy to gather that they were appointed the constant pro-
claimers of its doctrine. For it would have been absurd that
the Law should lie buried for seven whole years, and that not
a word should be heard of its instruction ; besides, the diffi
culty of hearing in so great a multitude would be great, and
the recollection of it would soon have vanished. In a word,
very little would have been the use of the ceremony, if at all
other times the Levites had been dumb, and nothing should
have been heard throughout the land regarding the worship
of God. This then was the object of the solemn promulga
tion of the Law, (Deut. xxxi. 10, &c.), which was made in the
year of release, that the people should daily inquire the right
way of serving God of the Levites, who were chosen to be as
it were vofAocfruXaKes, (guardians of the Law), that they might
bring forward in due season whatever it was profitable to
know. Here, then, is represented to us as in a mirror what
Paul says, that the Church of God is " the pillar and ground
of the truth/' (I Tim. iii. 15 ;) because purity of doctrine is
preserved unimpaired in the world, and propagated by the
ministry of pastors, whilst piety would soon decay if the
living preaching of doctrine should cease. Therefore Paul
also elsewhere commands that the sound doctrine, of which
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 231
he was a minister, should be committed by Timothy " to
faithful men, who should be able to teach others also/'
(2 Tim. ii. 2.) First, then, we must remember, that the
Book of the Law was given in trust, as it were, to the Levites,
that the people might learn from them what was right.
The addition of " the elders" is not superfluous ; for although
the office of teaching was not committed to them, yet were
they given as coadjutors to the Levites, in order that they
might uphold the doctrine of the Law, and not suffer it to lo
scorned. We know how great is the insolence of the people
in rejecting pious teachers, unless they are restrained by
those in authority ; nor do the latter indeed duly fulh'l their
duty, if they do not keep their subjects to the study of reli
gion, who would be otherwise too much disposed to impiety.
Moses in this passage calls by the name of "the Law,"
not the Ten Commandments engraved on the two tables, but
the interpretation of it contained in the four books. The
circumstances took place thirty-nine years after God had
spoken on Mount Sinai. What follows, that it was to be read
every seven years, I have commented on elsewhere j1 but
there will be no harm in repeating what may serve for the
understanding of this passage. The seventh year was chosen
for this purpose, because all, both males and females, might
then assemble at Jerusalem without detriment to their pri
vate interests, for there was a cessation from all labour ; they
neither sowed, nor reaped, and agriculture was altogether at
a stand-still. There was therefore no business to prevent
them from celebrating that festival, whereby God represented
to them in a lively manner, how miraculously He had pre
served their fathers in the desert. Lest the recollection of
so great a benefit should ever perish, the Law indeed com
manded them, wherever they might be, to go forth from their
houses every year, and to pass seven days under the boughs
of trees ; but in the Sabbatical Year, when all was at rest at
home, it was more convenient for them to go up to Jerusalem
from all quarters, that by their very multitude they might
the better testify their gratitude. Therefore it is added,
" when all Israel is come," &c. And it must be observed,
1 Vide vol. i. p. 370.
232 CALVIN'S HARMONY OF THE FOUE DEUT.XXXI.9.
that in that assembly they were more solemnly pledged, one
and all, to keep the Law, because they were mutually witnesses
against each other if they should break the covenant thus
publicly renewed. On this account it is added, " Gather the
people together, men, women, and children/' But that it
might not be a mere empty spectacle, it is expressly com
manded that the book should be read " in their hearing ;" by
which words a recitation is expressed, from whence the
hearers might receive profit, else it would have been a sham
and ludicrous parade ; just as in the Papacy, when they
loudly bellow out the Scriptures in an unknown tongue, they
do but profane God's name. To this end, therefore, did God
desire the doctrine of His Law to be hdard ; viz., that He
might obtain disciples for Himself; not that He might fill
their ears with a senseless and unprofitable clamour. And
indeed when the Popish priests were a little ashamed of
altogether driving the people away from hearing God's word,
they devised this foolish plan of shouting to the deaf, as if
this silly formality would satisfy God's command, when He
ordains that all should be taught from the least to the
greatest : for it is afterwards again expressed, " that they
may hear, and that they may learn." Hence we lay it down,
that the legitimate use of Scripture is perverted when it is
enunciated in an obscure manner such as no one can under
stand. But whilst no other mode of reading Scripture is
approved by God, except such as may instruct the people,
so also the fruit of understanding, i.e., that they may learn
to fear God, is required in the hearers. But it is undoubted,
that " the fear of God" comprehends faith, nay, that properly
speaking it springs from faith ; and by this expression Moses
indicates that the Law was given for the purpose of instruct
ing men in piety and the pure service of God. At the same
time we may learn from this passage, that all the services
which are paid to God in ignorance, are extravagant and
illegitimate. The beginning of wisdom is to fear God ; and
on this point all agree ; but then each one slips away to his
own imaginations and erroneous devotions, as they choose to
call them. God, however, in order to restrain such audacity
as this, declares that He is not duly worshipped, except He
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 2o3
shall first have been listened to. As to "the strangers/'
when their participation in sacred things is in question, I
have elsewhere observed that all foreigners are not so called,
but only those who, being Gentiles by origin, had devoted
themselves to God, and having received circumcision, had
been incorporated into the Church ; otherwise it would not
have been lawful to admit them into the congregation of the
faithful; and this is confirmed by the additional words,
" that is within thy gates ;" which is as much as if Moses
had said, inhabitants of your cities, and dwelling together
with the people. Finally, when their children are mentioned,
reference is made to the propagation of sound doctrine, that
the pure worship of God may continually be maintained.
He therefore commands that the Law should be recited, not
in one generation only, but as long as the status of the people
may last ; and surely all God's servants ought to take care,
that they may transmit to posterity what they have learnt
themselves. Yet we must remark, that all doctrine which
may have been handed down from their ancestors, is not
here promiscuously commended ; but God rather claims for
Himself the entire authority, both towards the fathers and
the children.
LEVITICUS, CHAPTER X.
8. And the Lord spake unto Aaron, 8. Loquutus est etiam Jehova ad
saying, Aharon, dicendo :
9. Do not drink wine nor strong 9. Vinum et siceram non bibes
drink, thou, nor thy sons with thee, tu et filii tui tecum, quando intra-
when ye go into the tabernacle of bitis in tabernaculum conventionis,
the congregation, lest ye die : it ne moriamini : statutum perpetuum
sltall be a statute for ever through- est in generationibus vestris:
out your generations :
10. And that ye may put differ- 10. Et ut discernatis inter sanc-
ence between holy and unholy, and turn et profanum, et inter immun-
between unclean and clean ; dum et mundum.
11. And that ye may teach the 11. Et ut doceatis filios Israel
children of Israel all the statutes omnia statuta quse loquutus est Je-
which the Lord hath spoken unto hova ad eos per manum Mosis.
them by the hand of Moses.
9. Do not drink wine, nor strong drink. The second
cleanness required in the priests is that they should abstain
234 CALVIN'S HARMONY OF THE FOUR LEV.X.O.
from wine, and strong drink j1 in which word Jerome says
that everything intoxicating is included ; and this I admit
to be true ; but the definition would be more correct, that all
liquors expressed from fruits are denoted by it, in whose
sweetness there is nearly as much to tempt men as in wine.
Even in these days the Orientals compose of dates as well as
of other fruits, liquors, which arc exceedingly sweet and de
licious. The same rule is, therefore, here prescribed for the
priests, whilst in the performance of their duties, as for the
Nazarites. Both were allowed freely to eat of all the richest
foods ; but God commanded them to be content with water,
because abstinence in drinks very greatly conduces to fruga
lity of living. For few are intemperate in eating, who do
not also love wine ; besides, an abundance of food generally
satisfies the appetite, whilst there is no limit to drinking,
where the love of wine prevails. Therefore, abstinence
from wines was enjoined upon the priest, not only that
they might beware of drunkenness, but that they might be
temperate in eating, and not luxuriate in their abundance.
But, inasmuch as sobriety is the main point in moderate liv
ing, God especially limited His priests in this respect, lest
the vigour of their minds, and rectitude, and integrity of
judgment, should be impaired by drinking. Hence it appears
how great is man's pronencss to all defilements. Wine is
very wholesome as one of our means of nutriment ; but by
the too free use of it many enervate their strength, becloud
their understanding, and almost stupify all their senses so as
to make themselves inactive. Some, too, degrade themselves
into foul and brutish stupidity, or are driven by it to mad
ness. Thus a pleasure, which ought to have incited them to
give God thanks, is taken away from them on account of
their vicious excess ; and not without disgrace, because they
1 Lat., " sicera." Fr., " ce qui est nommeen Ilebricu Sechar." Blunt,
" The veracity of the Books of Moses, &c.," art. xiii., argues on the pro
bability of Nadab and Abihu's sin in the offering of strange tire having
been the effect of intoxication, from the fact of its relation being immedi
ately followed by this prohibition — Edit., 1835. Pp. 113, et seq.
Lorinus, however, in loco, refutes the notion from Tostatus, and so also
Willet. It appears to have been of Jewish origin ; and the principal argu
ments against it are,— 1. That it is not mentioned in the Scripture ; and 2.
That the offenders had been ministering from an early hour in the morning.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 235
know not how to enjoy God's good gifts in moderation. He
afterwards confirms the fact, that He interdicted wine to the
priests when exercising their office, that they may distin
guish " between clean and unclean," and be sound and faith
ful interpreters of the Law. On this score it became them to
be abstemious throughout their whole life, because they were
always appointed to be masters to instruct the people ; but
lest immoderate strictness should tend to disgust them, so
that they might be less disposed for the willing performance
of the rest of their duty, God deemed it sufficient to admo
nish them by this temporary abstinence, that they should
study to be sober at other times. Thus, then, it must be
concluded that none are fit to teach who are given to glut
tony, which corrupts the soundness of the mind, and destroys
its vigour. The comment of Jerome is indeed a childish one,
that " A fat belly does not engender a quick understanding ;"
for many corpulent men are of vigorous and active intellect,
and indeed leanness is often the consequence of drinking too
much. But those who stuff their bodies will never have suf
ficient activity of mind to execute the office of teaching. In
conclusion, we gather from this passage, as Malachi says,
(ii. 7,) that the priests were interpreters of the Law, and
messengers of the Lord of hosts, and not dumb masks. For
though the Law was written, yet God would ever have the
living voice to resound in His Church, just as now-a-days
preaching is inseparably united with Scripture.
LEVITICUS, CHAPTER XXI.
7. They shall not take a wife that 7. Mulierem meretricem aut pro-
is a whore, or profane ; neither shall fanam non accipient, neque mulie-
they take a woman put away from rem repudiatam a viro suo accipient :
her husband : for he is holy unto quia sanctus est Deo suo.
his God.
8. Thou shalt sanctify him there- 8. Et sanctificahis eum, quia pa-
fore ; for he offereth the bread of thy nem Dei tui oftert, sanctus erit tibi,
God : he shall be holy unto thee : quia sanctus sum ego Jehova sancti-
for I the Lord, which sanctify you, ficans vos.
am holy.
tfje $tg!j Attest
13. And he shall take a wife in 13. Ipse uxorem in virginitate
her virginity. sua accipiet.
236 CALVIN'S HARMONY OF THE FOUR LEV.XXI. 7.
14. A widow, or a divorced wo- 14. Viduam et repudiatam, et
man, or profane, or an harlot, these profanam, et meretricem, illas non
shall he not take ; but he shall take accipiet, sed virginem e populis suis
a virgin of his own people to wife. accipiet uxorera.
15. Neither shall he profane his 15. Neque contaminabit semen
seed among his people : for I the suum in populis suis : quia ego Je-
Lord do sanctify him. hova sanctificans eum.
9. And the daughter of any priest, 9. Filia hominis sacerdotis si cce-
if she profane herself by playing the perit fornicari, patrem suum conta-
whore, she profaneth her 'father : minat, igni comburetur.
she shall be burnt with h're.
7. They shall not take a wife. The third kind of purity
is in marriage itself, that the priests' home may be chaste
and free from all dishonour. At this time also God com
mands by the mouth of Paul, that pastors should be
chosen, who rule well their own houses, whose wives are
chaste and modest, and their children well-behaved. (1 Tim.
iii. 2 ; Tit. i. 6.) The same cause for this existed under the
Law, lest those appointed for the government of the Church
should be despised and looked down upon on account of their
domestic vices. But God most especially had regard to the
priesthood of Christ, that it should not be exposed to con
tempt. It was indeed permitted that men should marry
with impunity a woman divorced from her husband ; though
in the sight of God such an union was unlawful. No law
forbade private individuals from marrying a deflowered wo
man ; but what was permitted to the multitude God con
demned in the priests, in order to withdraw them from every
mark of infamy. And this reason is also expressed when
He says that He would have the priests holy, because He lias
chosen them for Himself; for if the people had not reverenced
them, all religion would have been contemptible. Therefore
that their dignity might be preserved, He commands them
to take diligent heed not to expose themselves to ignominy.
Finally, still more highly to commend reverence to their holy
office, He reminds them that it related to the welfare of the
whole people : " I the Lord (He says) do sanctify him," vcr.
15. In these words He intimates that the grace of adop
tion, whereby they were chosen as His heritage, was based
on the priesthood.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 23 7
13. And he shall take a wife in her virginity. More is re
quired in the high priest, viz., that he should not many a
widow, nor a woman of any other tribe than his own. A
question may indeed arise as to the latter clause, whether
the plural word ought to be restricted to one tribe,1 whereas
it is elsewhere applied to all. But, if we examine it more
closely, it is plain that " his peoples" is equivalent to " of his
people," (populares.) But nothing peculiar will be here re
quired of the priest, if his wife is to be taken only from the
children of Abraham. I admit that the chief priests mar
ried wives of other tribes, as Elizabeth, sprung of the tribe
of Judah, married Zacharias ; but, since the high priest is
here distinguished from all others, I do not see how it would
follow that a law or privilege referring to him should be ob
served by the whole posterity of Aaron. On this point,
however, I will not contend, if any one thinks otherwise.
But assuredly, since he presented the brightest type of
Christ, it was right that superior and more perfect holiness
should be beheld in him.2 For this was the tendency of the
restriction, that his wife, not having known another man,
should manifest the modesty worthy of her station and qua
lity of sacred honour. If any should object that the mar
riage of an old priest with a young girl was ridiculous and
somewhat indecorous, as well as liable to many inconve
niences ; I answer, that special regulations should be so ex
pounded as not to interfere with general principles. If a
decrepit old man falls in love with a young girl, it is a base
and shameful lust ; besides he will defraud her if he marries
her. Hence, too, will jealousy and wretched anxiety arise ;
or, by foolishly and dotingly seeking to preserve his wife's
love, he will cast away all regard for gravity. When God
forbade the high priest to marry any but a virgin, He did
not wish to violate this rule, which is dictated by nature and
1 Ainsworth's literal translation is " a virgin of his peoples." Fr.,
" Ailleurs il se prend pour tout le corps de la lignee d'Abraham ;" elsewhere
it is taken for the whole body of the race of Abraham.
2 It is surely strange that €., who here seems to draw out the Christology
of the ordinances of the Law with unusual fulness and precision, should
have omitted to mention " the mystical union which is between Christ and
-His Church," as most luminously set forth in this type. Vide Song, pas
sim. Ps. xlv. ; 2 Cor. xi. 2 ; Eph. v. 27 ; Rev. xix. 8, &c.
238 CALVIN'S HARMONY OF THE FOUR LEV.xxi.9.
reason ; but, regard being had to age, He desired that mo
desty and propriety should be maintained in the marriage,
so that, if the priest were of advanced years, he should marry
a virgin not too far from his own age : but, if he were failing
and now but little fitted for marriage on account of his old
age, the law that he should marry a virgin was rather an
exhortation to celibacy, than that he should expose himself
to many troubles and to general ridicule.
9. And the daughter of any priest The moderation and
chastity (required in the priest1) is extended also to his
daughter ; and by synecdoche all that relates to good disci
pline is comprised under a single head ; viz., that his chil
dren should be educated in the study of virtue, and in de
cent and pure morality. A heavy punishment is denounced
against a priest's daughter if she should play the harlot,
because sacrilege would be combined with her disgraceful
licentiousness. But it is no light crime to violate God's
sanctuary ; and, if the priest had tolerated such an iniquity
in his daughter, he would have been no severe avenger of the
same turpitude in strangers ; nay, he would not have been
at liberty to punish crimes, unless he made a beginning in
his own house.
LEVITICUS, CHAPTER XXL
16. And the Lord spake unto 10. Loquutusest JehovaadMosen,
Moses, saying, dicendo :
17. Speak unto Aaron, saving, 17. Loquere ad Aharon, dicendo,
Whosoever he, be of thy seed in their Vir e semine tuo per aetates suas, in
generations that hath any blemish, quo fuerit macula, non accedet ut
let him not approach to offer the offerat panem Dei sui.
bread of his CJod:
18. For whatsoever man he be that 18. Quippe nullus vir in quo fuerit
hath a blemish, he shall not ap- macula, accedet : vir crocus, vel clau-
proach ; a blind man, or a lame, or dus, aut diminutus, aut supcrfluus :
he that hath a flat nose, or any thing
superfluous,
19. Or a man that is broken-footed, 19. Aut vir in quo fuerit fractura
or broken- handed, pcdis, vel fractura manus :
20. Or crook-backt, or a dwarf, or 20. Aut gibbosus, aut lippus, aut
that hath a blemish in his eye, or be qui habebit maculam in oculo suo,
1 Added from Fr.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 239
scurvy, or scabbed, or hath his stones aut cui fuerit scabies vel impetigo,
broken : aut qui contritus fuerit testiculo.
21. No man that hath a blemish 21. Omnis vir in quo fuerit ma-
of the seed of Aaron the priest shall cula, e semine Aharon sacerdotis, non
come nigh to offer the offerings of the accedet ad offerendum oblationes
Lord made by fire ; he hath a blem- ignitas Jehovse: in quo fuerit macula,
ish, he shall not come nigh to offer non accedet ad offerendum panem
the bread of his God. Dei sui.
22. He shall eat the bread of his 22. Panem quidem Dei sui e
God, both of the most holy, and of sanctitatibus sanctitatum et e sanctis
the holy ; comedet.
23 Only he shall not go in unto 23. Atqui intra velum non ingre-
thevail, nor come nigh unto the altar, dietur, et ad altare non accedet:
because he hath a blemish ; that he quia macula est in eo, ne polluat
profane not my sanctuaries : for I the sanctuaria mea : quoniam ego Jeho-
Lord do sanctify them. va qui sanctifico vos.
24. And Moses told it unto Aaron, 24. Loquutus est itaque Moses ad
and to his sons, and unto all the Aharon et tilios ejus, et ad omnesnlios
children of Israel. Israel.
1 7. Speak unto Aaron, saying. Priests in whom there was
any notable bodily defect are here forbidden from approach
ing the altar. I will not curiously inquire into the defects
which Moses enumerates, since the same rule is here laid
down, which is afterwards applied to the sacrifices, whereof
none but perfect ones were to be offered. For God rejected
whatever was defective or mutilated, in order that the Israel
ites might know that no victim would suffice for the expia
tion of sin, except such as possessed complete perfection ; and
this is justly required in a priest, who cannot be a mediator
between God and men unless he is free from every spot. But
the analogy must be kept in view between the external
figures and the spiritual perfection which existed only in
Christ. God could bear no defect in the priests ; it follows,
then, that a man of angelic purity was to be expected, who
should reconcile God to the world. The bodily imperfections,
then, which were here enumerated, must be transferred to
the soul. The offering of bread comprehends by synecdoche
the other offerings, and the whole legal service, which the
priests were wont to perform in their course ; and this the
words of Moses immediately afterwards confirm, wherein he
mentions all " the offerings made by fire/' besides the bread.
We have seen elsewhere that any of the people wounded in
the testicles were prohibited from entering the sanctuary ;
240 CALVIN'S HARMONY OF THE FOUR LEV. xxi. 22.
that they were not even to set foot in the court ; but there
was a special reason for this as regarded the priests, lest they
should pollute the sanctuary by their defects. Hence it ap
pears how needful for us is the intercession of Christ ; for,
if His perfect cleanness did not wash away our impurity, no
oblation could proceed from us except what would be foul
and unsavoury. Moreover, it is worthy of observation that
the sanctuary of God is polluted by any defect or imperfec
tion ; and, consequently, that whatever of their own men
obtrude upon God, is condemned as profane, so far are they
from conciliating God's favour by any merit,
22. He shall eat the bread of his God. He permits them
indeed to eat of the sacrifices, because no uncleanness on ac
count of their natural defects could prevent them from par
taking of the sacred meals;1 they are only forbidden to
appear in God's presence as mediators to propitiate Him.
And here the imperfection of the legal service betrays itself;
for nothing could be found among men which could fully re
present the truth. Since then the defects of men rendered
it necessary to separate the two connected things, viz., the
honour and the burden, hence the Israelites were admonished
that another priest was promised them, in whom nothing
would be wanting for the consummation of all virtues and
perfection. Finally, Moses relates that he delivered God's
commands not only to Aaron and his sons, but to all the
people likewise ; so that the humblest of them might be the
censor of the priests2 if in anything they fell short.
LEVITICUS, CHAPTER XXII.
1. And the Lord spake unto Moses, 1. Loquutus est insupcr Jehova
sa)'ing» ad Mosen, dicendo :
2. Speak unto Aaron and to his 2. Loquere ad Aharon, et filios
sons, that they separate themselves cjus ut separent sese a sanctifica-
from the holy things of the children tionilms h'liorum Israel et ne pol-
of Israel, and that they profane not luant nomen sanctitatis niece in his
my holy name in those things which qua? ipsi sanctificant mihi : ego Je-
they hallow unto me : I am the hova.
Lord.
' " La nouristure assigne'e aux enfans <T Aaron." Fr.
2 « Peustcontreroler, par maniere de dire, les Sacrificateurs ;" might, so
to say, control the priests. — Fr.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
241
3. Say unto them, Whosoever he
be of ail your seed, among your ge
nerations, that goeth unto the holy
things, which the children of Israel
hallow unto the Lord, having his
uncleanness upon him, that soul shall
be cut oft' from my presence : I am
the Lord.
4. What man soever of the seed
of Aaron is a leper, or hath a run
ning issue, he shall not eat of the
holy things, until he be clean. And
whoso toucheth any thing that is
unclean by the dead, or a man whose
seed goeth from him ;
5. Or whosoever toucheth any
creeping thing, whereby he may be
made unclean, or a man of Avhom he
may take uncleanness, whatsoever
uncleanness he hath ;
G. The soul which hath touched
any such shall be unclean until
even, and shall not eat of the holy
things, unless he wash his flesh with
water.
7. And when the sun is down, he
shall be clean, and shall afterward
eat of the holy things, because it is
his food.
8. That which dieth of itself, or
is torn with beasts, he shall not eat,
to defile himself therewith : I am
the Lord.
9. They shall therefore keep mine
ordinance, lest they bear sin for it,
and die therefore, if they profane it :
I the Lord do sanctify them.
10. There shall no stranger eat
of the holy thing : a sojourner of the
priest, or an hired servant, shall not
eat of the holy thing.
11. But if the priest buy any
soul with his money, he shall eat of
it, and he that is born in his house :
they shall eat of his meat.
12. If the priest's daughter also
be married unto a stranger, she may
not eat of an offering of the holy
things.
13. But if the priest's daughter
be a widow, or divorced, and have no
child, and is returned unto her
father's house, as in her youth,
VOL. II.
3. Die illis, in generationibus
vestris ornnis vir qui accesserit ex
omni semine vestro ad sanctifica-
tiones quas sanctificaverint filii Is
rael Jehovae, et immunditia sua
fuerit super ipsum, excidetur anima
ipsius a facie mea : ego Jehova.
4. Quicunque e semine Aharon
fuerit leprosus, vel seminifluus, de
sanctificationibus non comedet donee
mundet se : et qui tetigerit immun-
dum super morticinio, aut vir ex quo
egreditur effusio seminis,
5. Aut vir qui tetigerit quodcun-
que reptile per quod immumlus erit,
aut hominem propter quern immun-
dus erit, secundum omnem immun-
ditiam ejus :
6. Anima inquam quse tetigerit
ilium, immunda erit usque ad ves-
peram : et non comedet de sanctifi
cationibus nisi laverit carnem suam
aqua.
7. Quum an tern occubuerit sol,
turn erit mundus, et postea comedet
de sanctificationibus : quia cibus ejus
est.
8. Cadaver et raptum non come
det, ut polluat se in eo : ego Je
hova.
9. Et custodiant custodiam meam,
et ne portent peccatum propter illud,
et moriantur propter illud, quum
polluerint illam : ego Jehova sanc-
tificans eos.
10. Omnis autem alienigena non
comedet sanctificationem : inquilinus
sacerdotis, et mercenarius non come
det sanctiticationem.
1 1 . Quod si sacerdos emerit homi
nem emptione argenti sui : ipse co
medet ex ea, et vernaculus ejus : illi
comedent de cibo ejus.
12. Filia autem sacerdotis quum
fuerit viro alieno : ipsa de oblutione
sanctificationum non comedet.
13. Filia vero sacerdotis quum
fuerit vidua, aut repudiata, et
semen non erit ei, et reversa fuerit
ad domum patris sui, sicut in puo-
Q
242 CALVIN'S HARMONY OF THK FOUR LEV.XXII. I.
she shall eat of her father's meat ; ritia sua, d« cibo patris comedet :
but there shall no stranger eat onmis autem alienigena non come-
thereof, det ex eo.
14. And if a man eat of the holy 14. Quod si aliquia comederit
thing unwittingly, then he shall put sanctificationem per impnidentiam,
the fifth part thereof unto it, and addet quintam partem ejus, et dabit
shall give it unto the priest with the sacerdoti cum sanctiticatione.
holy thing.
15. And they shall not profane 15. Et non contaminabunt sanc-
the holy things of the children of tificationes filiorum Israel, quas ob-
Israel, which they offer unto the tulerint Jehovte.
Lord ;
1C. Or suffer them to bear the 16. Neqne portare facient eos
iniquity of trespass when they eat iniquitatem delicti, dura comederint
their holy things : for I the Lord do sanctificationes eorum : ego cnim
sanctify them. Jehova sauctiiicans eos.
1. And the Lord spake unto Moses. Moses here treats of
the accidents whereby pollution is contracted, although a
man may be by nature pure and sound. If any laboured
under natural defects, Moses prohibited them from exercising
the sacerdotal office ; now, if any extrinsic pollution may
have affected a priest, he commands him to abstain from his
duties until he shall have been purified. He had already
commanded that any unclean person should be separated
from the people lest their contagion should infect others ; it
may therefore seem superfluous to prescribe to the. priests
what had been universally enjoined. But since men placed
in any position of honour are apt to abuse God's favour as a
pretext for sin, lest the sacerdotal dignity might be used as
a covering for the indulgence or excuse of scandals, it was
necessary to enact an express law, that the priests should not
plead their privilege to eat in their uncleanness of the sac
rifices which none but the clean might offer. And that
their sacrilege might be the more detestable, he denounces
death against any who should intrude their pollutions into
the sacrifices ; for it was necessary to arouse by the fear of
punishment, and as it were to drive by violence to their duty
those who would not have been otherwise restrained by any
religious feeling from making God's sen-ice contemptible.
He then enumerates the particular kinds of pollution of
which we have before spoken. Whence it appears, that the
priests were brought into discipline by this law, lest they
should think themselves more free than the rest of the people,
2ND COMMANDMENT. LAST BOOKS .OF THE PENTATEUCH. 243
and thus might indulge themselves in security ; and this is
afterwards more clearly expressed where God admonishes
them to " keep his ordinance/'1 (ver. 9,) i.e., diligently to ob
serve whatever He commanded ; and the greater dignity He
had honoured them with, that the greater should be their
study to persevere in the exercises of piety ; for He shews
them that so far from their sacerdotal rights conducing to
the alleviation of their sin, they were more strongly bound
by them to keep the Law.
10. There shall no stranger. It was also necessary to add
this, that the majesty of sacred things might not be im
paired ; for if it had been promiscuously permitted to all to
eat of the sacred bread and the other oblations, the people
would have straightway inferred that they differed not from
ordinary food. And unless the avarice of the priests had
been thus anticipated,2 an unworthy trade would have pre
vailed ; for banquets would have been set up for sale, and
the priest's house would have been a kind of provision-
market. The prohibition, therefore, that the meats offered
in sacrifice should be eaten by strangers, was not made so
much with reference to them as to the priests, who would
have else driven a profitable trade with the offerings, or, by
gratifying their guests, would not have hesitated to bring
disrepute on the whole service of God. The Law conse
quently prohibits that either a sojourner, or a hired servant,
should eat of them ; and only gives this permission to their
slaves, and those who were incorporated into their families.
Moreover, He counts the priests' daughters who had married
into another tribe as aliens. The sum has this tendency,
that whatsoever depends on the service of God should obtain
its due reverence ; nor could this be the case, if what was
offered in the temple were not distinguished from common
food. Inasmuch as they were human beings, they were
allowed to subsist in the ordinary manner ; yet was this dis-
1 Lat., « Custodiant custodiam meam." AinswortJt, " Keep my
charge."
f 2 " Us eussent tenu foire et marche' des viandes, qui lours fussent demeu-
re'es de residu, ce qui n'eust pas este sans grand opprobre ;" they would
have kept fair and market of the meats which remained over to them,
which could not have taken place without much scandal. — FT.
244 CALVIN'S HARMONY OF THE FOUR LEV.xxn.14.
tinction necessary, which might savour of the sanctity of
Christ. Tliis was the cleanness of the priests as regarded
food.
14. And if a man eat of the holy thing unwittingly. A
question may here arise, why God would have satisfaction
made to the priests, if any one should have eaten of the
offerings; for they deserved punishment rather than reward, if
they had suffered sacred things to be brought into contempt
by their promiscuous use. But the error of those is here dealt
with, who had not reserved for the priests their lawful share.
A portion, as we shall see, was assigned by God, which they
were to set aside before they tasted any part of the victim ;
those, therefore, who had sinned by inadvertency, are com
manded by Him to expiate their fault, to restore so much to
the priest, and to add a fifth part. And this was done with
the object of which we have spoken, lest, if the things offered
to God were exposed to common use, religion should be
brought into contempt. What follows afterwards, " and they
shall not profane the holy things," I interpret as addressed
to the priests themselves ; for this sentence is connected with
the previous one, in which the injunctions were directed to
the priests alone ; and this is further confirmed by the next
verse, which declares that the whole people would be accom
plices in the sin of the priests if they should have polluted
the sacred oblations. For thus I take the words, " that they
should not suffer the people to bear the iniquity/' or the pun
ishment of the transgression, if the unclean should have
touched things offered to God. For as the priest is the
mediator of reconciliation to propitiate God towards men,
so his impiety is a common iniquity, which brings guilt upon
all. The translation which some give, " that they should not
lade themselves/'1 is further from the sense, and altogether
wrested. Finally, God again declares that in proportion to
the greatness of the honour which He had put upon them,
would be the heaviness and inexcusableness of the crime, if
they acted unworthily of their calling.
1 As in margin of A . T".
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 245
EXODUS, CHAPTER XX.
26. Neither shalt thou go up by 26. Non ascendes per gradus ad
steps unto mine altar, that thy naked- altare meum, ne detegatur turpitudo
ness be not discovered thereon. tua juxta illud.
26. Neither shalt thou go up. When God had prescribed
modesty to the priests in their whole life, and in their pri
vate actions, no wonder that He should require especial care
of decency and propriety in the performance of their sacred
duties. He had indeed already desired that the priests
should wear drawers or breeches when they went into the
sanctuary ; yet not content with this symbol of purity, He
forbids them to ascend the altar by steps, lest haply the
drawers themselves should be seen ; since the dignity and
sanctity of sacred tilings would thus be impaired. By all
means, therefore, He would induce the Israelites to conduct
themselves most purely and most chastely in the exercises of
religion.
NUMBERS, CHAPTER VI.
22. And the Lord spake unto 22. Et loquutus est Jehova ad
Moses, saying, Mosen, dicendo :
23. Speak unto Aaron, and unto 23. Alloquere Aharon etfiliosejus,
his sons, saying, On this wise ye shall dicendo, Sic benedicetis filiis Israel,
bless the children of Israel, saying dicendo eis :
unto them,
24. The Lord bless thee, and keep 24. Benedicat tibi Jehova, etcus-
thee ; todiat te :
25. The Lord make his face shine 25. Lucere faciat Jehova faciem
upon thee, and be gracious unto suam super te, et misereatur tui :
thee;
26. The Lord lift up his countcn- 26. Attollat Jehova faciem suam
ance upon thee, and give thee peace, ad te, et constituat tibi pacem.
27. And they shall put my name 27. Et ponent nomen meum super
upon the children of Israel, and I filios Israel, et ego benedicam eis.
will bless them.
22. And the Lord spake unto Moses. A part of the sacer
dotal duties, of which mention is constantly made in the
Law, is here briefly set forth ; for God says that He had
appointed the priests to bless the people. To this David
24G CALVIN'S HARMONY OF THE FOUR NUMB. vi. 24.
seems to allude in the words : " We have blessed you out of
the house of the Lord/' (Ps. cxviii. 26.) This doctrine is
especially profitable, that believers may confidently assure
themselves that God is reconciled to them, when He ordains
the priests to be witnesses and heralds of His paternal favour
towards them. The word to bless is often used for to pray
for blessing's, which is the common duty of all pious persons;
but this rite (as we shall see a little farther on) was an effi
cacious testimony of God's grace ; as if the priests bore from
His own mouth the commandment to bless. But Luke shews
that this was truly fulfilled in Christ, when he relates that
" He lifted up His hands," according to the solemn rite of
the Law, to bless His disciples. (Luke xxiv. 50.) In these
words, then, the priests were appointed ambassadors to re
concile God to the people ; and this in the person of Christ,
who is the only sufficient surety of God's grace and blessing.
Inasmuch, therefore, as they then were types of Christ, they
were commanded to bless the people. But it is worthy of
remark, that they are commanded to pronounce the form of
benediction audibly, and not to offer prayers in an obscure
whisper; and hence we gather that they preached God's
grace, which the people might apprehend by faith.
24. The Lord bless thee. Blessing is an act of His genuine
liberality, because the abundance of all good things is de
rived to us from His favour as their only source. It is next
added, that He should "keep" the people, by which clause
He intimates that He is the sole defender of the Church, and
protects it under His guardianship ; but since the main ad
vantage of God's grace consists in our sense of it, the words,
"and make His face shine on you," are added ; for nothing
is more desirable for the consummation of our happiness,
than that we should behold the serene countenance of God ;
as it is said in Ps. iv. 6, " There be many that say, Who will
shew us any good? Lord, lift them up the light of thy
countenance upon us." Thus then I interpret this clause,
that the people may perceive and taste the sweetness of
God's goodness, which may cheer them like the brightness of
the sun when it illumines the world in serene weather. But
immediately afterwards the people are recalled to the First
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 247
cause ; viz., God's gratuitous mercy, which alone reconciles
Him to us, when we should be otherwise by our own deserts
hated and detested by Him. What follows, "The Lord lift
up his countenance upon thee," is a common phrase of Scrip
ture, meaning, May God remember His people ; not that
forgetfulness can occur in Him, but because we suppose that
He has cast away His care of us, unless He actually gives
proof of His anxiety for our welfare. Finally, it is added,
may He " establish peace upon his people/' which others
translate a little less literally,1 " put thee into peace ;" and
since this word signifies not only rest and a tranquil state,
but also all prosperity and success, I willingly embrace this
latter sense, although even its proper signification is not dis
agreeable to me.2
27. And they shall put my name. Although Jerome has
rightly translated this, " They shall call upon my name ;"
yet since the Hebrew phrase is emphatic, I have preferred
retaining it ; for God deposits His name with the priests,
that they may daily bring it forward as a pledge of His good
will, and of the salvation which proceeds from thence. The
promise, which is finally subjoined, gives assurance that this
was no empty or useless ceremony, when He declares that
He will bless the people. And hence we gather, that what
soever the ministers of the Church do by God's command, is
ratified by Him with a real and solid result ; since He de
clares nothing by His ministers which He will not Himself
fulfil and perform by the efficacy of His Spirit. But we
must observe that He does not so transfer the office of bless
ing to His priests, as to resign His right to them ; for after
having entrusted this ministry to them, He claims the ac
complishment of the thing for Himself alone.
i « Peace— this word generally signifieth all prosperity, and the perfect
enjoying of all good things; it is opposed to war, Eccl. iii. 8 ; to discord
and enmity, Eph. ii. 14, 15 ; Luke xii. 51 ; to tumult and confusion, 1 Cor.
xiv. 33 ; and to all adversity, Gen. xliii. 27 ; 2 Kings iv. 26 ; Job xvi. 33 ;
and is therefore added for a conclusion of blessings, Ps. xxix. 11, and
cxxv. 4; 1 Pet. v. 14. This peace is obtained by Jesus Christ, Eph. ii.
14, 15, 17 ; Rom. v. 1 ; and enjoyed by the Holy Ghost, Rom. viii. 6, 9,
and xiv. 17." — Ainsworth in loco.
3 This latter sentence is much abbreviated in Fr.
2*8
CALVIN S HARMONY OF THE FOUR NUMB. XXXV. 1.
NUMBERS, CHAFER XXXV.
1. And the Lord spake unto Moses
in the plains of Moab, by Jordan
near Jericho, saying1,
2. Command the children of Israel,
that they give unto the Levites, of
the inheritance of their possession,
cities to dwell in ; and ye shall give
also unto the Levites suburbs for
the cities round about them.
3. And the cities shall they have
to dwell in ; and the suburbs of them
shall be for their cattle, and for their
goods, and for all their beasts.
4. And the suburbs of the cities,
which ye shall give unto the Levites,
sh'ill rc'ick from the wall of the city
and outward a thousand cubits round
about.
5. And ye shall measure from
without the city on the east side two
thousand cubits, and on the south
side two thousand cubits, and on the
west side two thousand cubits, and
on the north side two thousand
cubits ; and the city ahull be in the
midst: this shall be to them the
suburbs of the cities.
u'. And among the cities which ye
shall give unto the Levites there
shall be six cities for refuge, which
ye shall appoint for the manslayer,
that he may flee thither: and to
thorn ye shall add forty and two
cities.
7. So all the cities which ye shall
give to the Levites shall be forty
and eight cities : them shall yc give
with their suburbs.
8. And the cities which ye shall
give shall be of the possession of the
children of Israel: from tJiem that
have many ye shall give many ; but
from them that have few ye shall
give few: every one shall give of his
cities unto the Levites according to
his inheritance which he inheriteth.
1. Et loquutus est Jehova in cnm-
pestribus Moab juxta Jordancm Je
richo, dicendo :
2. Pra?cipe filiis Israel ut dent
Levitis de hscreditate possessions
suaj urbes ad habitandum, et subur-
bana urbium ipsarum, per circuit us
earum dabitis ipsis Levitis.
3. Eruntquc urbes illis ad habi
tandum : suburban* vero earum
erunt animalibus eorum, et substan-
tiaj eorum, et omnibus bestiis eorum.
4. Et suburbana urbium earum
quas dabitis Levitis, a pariete urbis,
et forinsecns, mille cubitorum erunt
per circuituin.
5. Pncterea metiemini extra ur-
bem a plaga oriental! duo miilia
cubitorum, et a plaga meridian* duo
miilia cubitorum, et a plaga occi-
dentali duo miilia cubitorum, et a
plaga aquilonari duo miilia cubito
rum : et urbs ipsa erit in medio :
ista mensura erit eis suburbanorum
urbium.
(]. De urbibus autem quas dabitis
Levitis, erunt sex urbes refugii, quas
dabitis ut fugiat illuc homicida : et
prater illas dabitis quadraginta duas
urbes.
7. Omnes urbes quas dabitis Le
vitis, erunt quadraginta octo urbes,
ipsas et suburbana earum dabitis :
8. Et urbes quas dabitis de pos-
sessione filiorum Israel, ab eo qui
plures habuerit, plures accipietis : ct
ab eo qui pauciores, pauciores ca-
pietis : singuli pro quantitate pos-
sessionis siue quam possederint, da-
bunt ex urbibus suis Levitis.
1. And the Lord spake unto Moses. Although there was
no inheritance assigned to the tribe of Levi, yet it was neces
sary that they should be supplied with dwelling-places. No
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 240
lands were given then where they might sow and reap ; but
by way of compensation the tithes were a sufficient means of
subsistence, even after deducting the tithes which were paid
to the poor. God now, however, makes provision for their
residences ; and here we must carefully remark, that they
were so distributed over the whole land, as to be, as it were,
guards regularly posted for the preservation of the worship
of God, lest any superstition should creep in, or the people
should fall into gross contempt of God. For we know that
they were chosen by Him, not only to attend to the cere
monies, but to be the interpreters of the law, and to cherish
sincere piety among the people. Now if all had been placed
in one station, it was dangerous lest the doctrine of the Law
should immediately fall into oblivion through the whole land ;
and thus the other tribes should grow irreligious. "Where
fore the incomparable goodness of God here shone forth, since
their punishment was turned as it were into a reward of vir
tue, and their disgrace into honour ; for this dispersion of
the tribe of Levi had been foretold by the holy patriarch
Jacob, (Gen. xlvi. 7,) that their posterity should be scattered
in that land, which Lcvi the father of their race had polluted
by a detestable murder and wicked perfidy. God proved
eventually that this prophecy, which proceeded from Him,
did not fall to the ground unfulfilled ; nevertheless, although
the Levites were to be banished here and there in token of
their disgrace, yet were they set in various parts of the land,
that they might retain the other tribes under the yoke of
the Law. It was then in God's wonderful providence that
they were rather placed in peculiar and fixed residences,
than allowed to mingle themselves promiscuously with the
rest of the people ; for the cities which God assigned to them
were so many schools, where they might better and more
freely engage themselves in teaching the Law, and prepare
themselves for performing the office of teaching. For if they
had lived indiscriminately among the multitude, they were
liable to contract many vices, as well as to neglect the study
of the Law ; but when they were thus collected into separate
classes, such an union reminded them that they were divided
from the people that they might devote themselves altogether
250 CALVIN'S HARMONY OF THE FOUR NUMB.XXXV. 4.
to God. Besides, their cities were like lamps shining into
the very furthest corners of the land. They were therefore
fortified, as it were, by walls, lest the corruptions of the
people should penetrate to them. Their association together
also should have stimulated them mutually to exhort each
other to continency, decent and modest manners, temper
ance, and other virtues worthy of God's servants ; whilst, if
they fell into dissolute habits, they were the less excusable.
Thus their cities were like watch towers in which they might
keep guard, so as to drive impiety away from the borders of
the holy land. Hence was the light of heavenly doctrine dif
fused ; hence was the seed of life scattered ; hence were the
examples to be sought of holiness and universal integrity.
4. And the suburbs of the cities. A discrepancy here
appears, from whence a question arises; for Moses first limits
the suburbs to a thousand cubits from the city in every direc
tion ; and then seems to extend them to two thousand. Some
thus explain the difficulty, viz., that the parts nearest to
the city were destined for cottages and gardens ; and that
then there was another space of a thousand cubits left free
for their flocks and herds; but this seems only to be invented,
in order to elude by a subterfuge the contradiction objected
to. My own opinion rather is, that after Moses had given
them a boundary of a thousand cubits on every side, he pro
ceeds to shew the way in which they were to be measured,
that thus he may obviate all the quarrels which might arise
from their neighbours. It is plain that, when he repeats the
same thing twice, the latter verse is only an explanation of
the former ; and thus it would be absurd, that after having
fixed a thousand cubits, he should immediately double that
number. But it will be all very consistent, if this measure
ment be taken in a circuit ; for if you draw a circle, and
then a line from the centre to the circumference, that line will
be about a tenth part of the whole circumference ; compare
then the fourth part of the circle with the straight line which
goes to the centre, and it will be greater by one part and a
half. But, if you leave a thousand cubits for the city, the
two thousand cubits1 in the four parts of the circumference
1 " Les huit mille coudees prinses aux quatre quartiers conviendront avec
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 251
will correspond with one thousand cubits from the city
towards each of the boundaries.
It is afterwards prescribed, in accordance with equity,
that a greater or less number of cities should be taken ac
cording to the size of the possessions belonging to each tribe ;
for, just as in paying tax or tribute, regard is had to each
man's means, so it was just that every tribe should contri
bute equitably in proportion to its abundance. As to the
cities of refuge, I now omit to explain what their condition
was, because this matter relates to the Sixth Commandment ;
only let us observe that the wretched exiles were entrusted
to the care of the Levites, that they might be more safely
guarded. Besides, it was probable that those who presided
over holy things would be upright and honest judges, so as
not to admit men indiscriminately out of hope of advantage,
or from carelessness, but only to protect the innocent, after
duly examining their case.
NUMBERS, CHAPTER XVIII.
1. And the Lord said unto Aaron, 1. Et dixit Jehova ad Aharon, Tu
Thou, and thy sons, and thy father's et filii tui, et domus patris tui tecum,
house with thee. shall bear the ini- portabitis iniquitatem sanctuarii : tu
quity of the sanctuary ; and thou quoque et filii tui tecum portabitis
and thy sons with thee shall bear the iniquitatem sacerdotii vestri.
iniquity of your priesthood.
les mille coudees d'espace entre la ville, et les bornes des faubourgs." — Fr.
The more common solution of this difficulty appears to be that suggested
by Maimonides, viz., that besides the 1000 cubits allotted to the suburbs,
2000 more were added for fields and vineyards. Kosenmiiller, however,
demurs to this interpretation, which he does not consider the text will
bear. I have translated C. word for word, but I believe his figures are
wrong. It is probable that his theory is the same as that of Corn, a
Lapide, which he thus more clearly propounds, " God seems here to com
prise the city and its suburbs in a circle, so that the centre should be the
city, and the circumference should end at the distance of 1000 cubits on
every side of the city walls. This circle He divides into four triangles,
each of which is isosceles, i.e., it has its two sides equal, which are drawn
from the centre to the circumference. God, therefore, here command?,
that the suburbs on every side should be extended a thousand cubits, and
that the east side should be contained in two lines (each, of course, of 1000
cubits) drawn from the city to the circumference of the suburbs, which two
lines comprehend that east side in the shape of a triangle;" and so also
with the other sides, " so that the two lines drawn to the circumference of
each side, which are the two equal sides of the triangle, should together
contain 2000 cubits."
252
CALVIN'S HARMONY OF THE FOUR NUMRXVIII. 1.
2. And thy brethren also of the
tribe of Levi, the tribe of thy father,
bring thou with thee, that they may
be joined unto thee, and minister
unto thee: but thou and thy sons
with thee shall minister before the
tabernacle of witness.
3. And they shall keep thy charge,
and the charge of all the tabernacle :
only they shall not come nigh the
vessels of the sanctuary and the altar,
that neither they, nor ye also, die.
4. And they shall be joined unto
thee, and keep the charge of the ta
bernacle of the congregation, for all
the service of the tabernacle : and a
stranger shall not come nigh unto you.
n. And ye shall keep the charge
of the sanctuary, and the charge of
the altar ; that there be no wrath
any more upon the children of Israel.
G. And I, behold, I have taken
your brethren the Levites from
among the children of Israel ; to you
they are given as a gift for the Lord,
to do the service of the tabernacle
of the congreation.
7. Therefore thou and thy sons
with thee shall keep your priest's
oftice for every thing of the altar,
and within the vail ; and ye shall
serve : I have given your priest's
office unto you as a service of gift :
and the stranger that comcth nigh
shall be put to death.
22. Neither must the children of
Israel henceforth come nigh the ta
bernacle of the congregation, lest
they bear sin, and die.
23. But the Levites shall do the
service of the tabernacle of the con
gregation, and they shall bear their
iniquity. It shall be a statute for
ever throughout your generations.
2. Et etiam fratres tuos, tribum
Levi, tribum patris tui, accederefac
ad te, et adhanreant tibi, ministrent-
que tibi : tu autem et filii tui tccum
stabitis coram tabernaculo testi-
monii.
3. Et custodient custodiam tuam,
et custodiam totius tabernaculi : ve-
runtamen ad vasa sanctitatis, et ad
altare non accedent, ne moriantur
tarn ipsi quam vos.
4. Et adluurcbunt tibi, et custo
dient custodiam tabcrnaculi conven-
tionis ad omnem cultum tabernaculi :
externus autem non accedet ad vos.
5. Custodietis igitur custodiam
sanctuarii, ne sit posthac indignatio
contra filios Israel.
6. Ego enim ecce, sunipsi fratres
vestros Levitas e medio filiorum Is
rael vobis donum datos, Jehovje ut
ministrent in cultu tabernaculi con-
ventionis.
7. Tu autem ct filii tui tecum
custodietis sacerdotium vestrum in
omni ratione altaris, et intra velum
exequemini ministerium : munus
dedi sacerdotii vobis, itaque cxtra-
neus qui accedet morietur.
22. Neque accedent posthac filii
Israel ad tabernaculum conventions,
ut portent iniquitatem ad morien-
dum.
23. Sed ipsi Levitrc facient opus
tabernaculi conventionis, et ipsi por-
tabunt iniquitatem suam statuto
perpctuo per generationes vestras.
1. And the Lord said unto Aaron, Thou and thy sons.
By this solemn appeal God stirs up the priests to devote
themselves to their duty with the greatest fidelity and zeal,
for He declares that if anything should be done contrary to
the requirements of religion, they should be accounted guilty
of it, since those are said to " bear the iniquity of the sane-
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 253
tuary" who sustain the crime and the punishment of all its
pollutions. God would have the sanctuary kept clear from
every stain and defect ; and also the dignity of the priest
hood was to be maintained in chastity and pureness ; a heavy
burden, therefore, was imposed upon the priests when they
were set over the holy things as their guardians, on this con
dition that if anything were done amiss they were to be
exposed to punishment, because the blame rested on them ;
just as if God had said that negligence alone was tanta
mount to sacrilege. Thus their Ironour, conjoined as it was
with so much difficulty and danger, was by no means to be
envied.
In this way did God admonish them that the legal rites
were of no trifling importance, since he so severely avenged
all profanations of them ; for thus it was easily to be gathered
that something far more excellent and altogether divine was
to be sought for in these earthly elements. This may also
be very properly applied spiritually to all pastors, to whom
blame is justly imputed, if religion and the holiness of God's
worship be corrupted, if purity of doctrine impaired, if the
welfare of the people endangered, since the care of all these
things is entrusted to them.
2. And thy brethren also. He here assigns their duties to
the Levites, that they also may minister, but, as it were,
under the hand of the' priests, viz., that they may be ruled
by their commands. Thus the authority was in the hands
of the priests, but the Levites afforded them their assistance.
On this ground they are prohibited from approaching the
altar, or entering the greater sanctuary ; in fact, a lower
degree is assigned to them, half-way between the priests
and the people. Hence did all learn how reverently God's
majesty must be served ; for although He had adopted the
whole people, yet so far was it from being lawful that any of
the multitude should penetrate to the altar, that the Law
even kept back the Levites from thence, although they were
God's peculiar ministers. Moreover, in this figure, we per
ceive how necessary is a Mediator for us to conciliate God's
favour towards us ; for, if it was not allowable for the holy
and chosen seed of Abraham to approach the typical sane-
254 CALVIN'S HARMONY OF TUB FOUR NUMB. xviii. 5.
tuary, how should we, who were aliens,1 now penetrate to
heaven, unless a way of access were opened to us through
Christ ? Finally, when He forbids strangers from meddling
with holy things, He does not mean only foreigners, but all
the people, except the tribe of Levi ; for here a distinction
is drawn, not between the Church and heathen nations, but
between the ministers of the sanctuary and the rest of the
people.
5. A nd ye shall keep the charge. He again exhorts the
priests to be diligent in the performance of their office, with
the addition of a denunciation of punishment if they failed
in zeal and earnestness. Nor does He now threaten them
alone, but the whole people ; neither does this contradict the
foregoing declaration, inasmuch as the common fault of all
by no means lightened theirs. Nay, if God punished the
innocent people on account of the pollution of the sanctuary,
how much heavier a punishment awaited the priests, (antis-
tites,) by whose fault the sin was committed, so that they
might be justly accounted its authors. Meanwhile let us
learn from this passage how sincerely we ought to demean
ourselves in the service of God, the profanation of which is
intolerable to Him. Moreover, in order that the priests
might engage themselves in their duties more actively, and
with greater sedulity, He shews that they cannot give way
to idleness without base ingratitude, since they reign in a
manner over the whole tribe of Levi, or at any rate they
hold the supremacy among their brethren. An indirect re
proof of their negligence, if they do not faithfully fulfil their
duties, is implied, when God reminds them that He has of
His liberality honoured them with the priesthood. "I have
appointed your office, as a gift/'2 i.e., I have gratuitously con
ferred on you what was otherwise yours by no right. Others
read it differently, viz., " I have appointed your priesthood
as a ministration of gift ;" but since the meaning amounts
to the same thing, nor does it make any difference in the
main, we may freely take our choice.
1 " Qui estions estrangers, et rejettcz au pris d'eux." — Fr.
2 " Donum posui munus vestrum." — Lett. " I have given your office
itnto you as a service of gift. — A. V. The latter part of the sentence is
omitted in Fr.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
255
22. Neither must the children of Israel. He again incul
cates what lie had before said, that the Levites were chosen
to attend to the sacred things ; since God would not admit
all the people promiscuously, as before the giving of the Law,
when others also offered the sacrifices. But, nevertheless,
He strongly charges them that they should be attentive to
the performance of their duties, since, if any of them should
offend, their crime would be fatal ; for so we must under
stand His words, "they shall bear their iniquity1 to die •"
just as in the next verse He says that they shall be guilty
of all the pollutions, for, if the service of God should be de
filed by inadvertency, the crime shall be imputed to them.
NUMBERS, CHAPTER IV.
4. This shall be the service of the
sons of Koliath, in the tabernacle of
the congregation, about the most
holy things.
5. And when the camp setteth for
ward, Aaron shall come, and his
sons, and they shall take down the
covering vail, and cover the ark of
testimony with it.
6. And shall put thereon the
covering of badgers' skins, and shall
spread over it a cloth wholly of blue,
and shall put in the staves thereof.
7. And upon the table of shew-
bread they shall spread a cloth of
blue, and put thereon the dishes, and
the spoons, and the bowls, and covers
to cover withal : and the continual
bread shall be thereon.
8. And they shall spread upon
them a cloth of scarlet, and cover
the same with a covering of badgers'
skins, and shall put in the staves
thereof.
9. And they shall take a cloth of
blue, and cover the candlestick of the
light, and his lamps, and his tongs,
and his snuff-dishes, and all the oil-
vessels thereof, wherewith they min
ister unto it.
4. Istud erit opus filiorum Cehath
in tabernaculo conventionis Sancti
sanctorum.
5. Veniet autem Aharon et filii
ejus quando transferenda erunt cas-
tra, et deponent velum tentorii, et
operient illo arcam testimonii.
6. Ponentque super illam operi-
mentum pellis taxteae, et expandent
pannum totum hyacinthinum de-
super, et imponent vectes ejus.
7. Et super mensam panum faci-
erum expandent pannum hyacinthin
um, ponentque super eum scutellas,
et cochlearia, et crateras, et oper-
cula operimenti : et panis ille jugis
super earn erit.
8. Et expandent super ilia pannum
vermiculi coccini, operientque ilia
opertorio pellis taxsese, postea im
ponent vectes ejus.
9. Tollent prseterea pannum hya
cinthinum, et operient candelabrum
luminaris, et lucernas ejus, et forci-
pes ejus, et receptacula ejus, et om-
nia vasa olei ejus quibus ministra-
bunt ei.
See margin, A. V. He paraphrases the words of verse 23.
25G
CALVIN'S HARMONY OF THE FOUR
NTMB.IV.
10. And they shall put it, and all
the vessels thereof, within a covering
of badgers' skins, and shall put it
upon a bar.
11. And upon the golden altar
they shall spread a cloth of blue, and
cover it with a covering of badgers'
skins, and shall put to the staves
thereof.
12. And they shall take all the
instruments of ministry, wherewith
they minister in the sanctuary, and
put* them in a cloth of blue, and cover
them with a covering of badgers'
skins, and shall put them on a bar.
13. And they shall take away the
ashes from the altar, and spread a
purple cloth thereon.
14. And they shall put upon it
all the vessels thereof, wherewith
they minister about it, even the cen
sers, the flesh-hooks, and the shovels,
and the basons, all the vessels of the
altar ; and they shall spread upon it
a covering of badgers' skins, and put
to the staves of it.
15. And when Aaron and his sons
have made an end of covering the
sanctuary, and all the vessels of the
sanctuary, as the camp is to set for
ward ; after that, the sons of Kohath
shall come to bear it: but they shall
not touch any holy thing, lest they
die. These things are the burden
of the sons of Kohath in the taber
nacle of the congregation.
16. And to the office of Eleazar,
the son of Aaron the priest, per-
taineth the oil for the light, and the
sweet incense, and the daily meat
offering, and the anointing oil, and
the oversight of all the tabernacle,
and of all that therein is, in the sanc
tuary, and in the vessels thereof.
17. And the Lord spake unto
Moses and unto Aaron, saying,
18. Cut ye not oft' the tribe of
the families of the Kohathites from
among the Levites:
19. But thus do unto them, that
they may live, and not die, when
they approach unto the most holy
things : Aaron and his sons shall go
in, and appoint them every one to his
service, and to his burden.
10. Ponentque illud cum omnibus
vasis ejus in opertorio pellis taxaja?,
et ponent super vectes ejus.
11. Super altare autem aureum
expandent pannum hyaeinthinum, et
operient ilium operimento pellis
taxaite, ponentque vectes ejus.
12. Tollent quoque omnia vasa
ministerii quibus ministrabunt in
sanctuario, et ponent in panno hya-
cinthino, operientque ilia operimento
pellis taxaew, et ponent super vectes.
13. Auferent et cinerera ab altari,
et expandent super illud pannum
purpureum.
14 Ponentque super illud omnia
vasa ejus quibus ministrant, recepta-
cula, fuscinculas et scopas, et cra-
teras, cuncta vasa altaris: et expan
dent super illud operimentum pellis
taxiese, et imponent vectes ejus.
15. Quum autem finem fecerit
Aharon et filii ejus operiendi sanctu-
arium, et omnia vasa sanctuarii,
quando transferenda erunt castra,
turn postea venient iilii Cehath ut
portent: ne contingant sanctuarium
et moriantur: istic sunt onera fili-
orum Cehath in labernaculo con-
ventionis.
16. Pra?fectura autem Eleazar
filii Aharon sacerdotis est oleum
luminaris, et surh'mentum aromati-
cum, et minha jugis, oleumque unc-
tionis, atque prafectura totius taber-
naculi, et omnium qua} sunt in eo,
in sanctuario et vasis ejus.
17. Loquutus est autem Jehova
ad Mosen et Aharon, dicendo :
18. Ne excidatis tribum familia-
rum Cehatli e medio Levitarum.
19. Sed hoc facite illis, turn vivent
ct non morientur : quando acces-
serint ad sanctitatem sanctitatum,
Aharon et filii ejus venient, et con
stituent illos, quemque super opus
suum. ct super onus suum.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 257
20. But they shall not go in to 20. JSTe ingrediantur ut videant
see when the holy things are covered, quando operient sanctitatem, et mo
lest they die. riantur.
24. This is the service of the
families of the Gershonites, to serve,
and for burdens.
25. And they shall bear the cur
tains of the tabernacle, and the
tabernacle of the congregation, his
covering, and the covering of the
badgers' skins that is above upon it,
and the hanging for the door of the
tabernacle of the congregation,
26. And the hangings of the
court, and the hanging for the door
of the gate of the court, which is by
the tabernacle, and by the altar
round about, and their cords, and all
the instruments of their service, and
all that is made for them : so shall
they serve.
27. At the appointment of Aaron
and his sons shall be all the service
of the sons of the Gershonites, in all
their burdens, and in all their ser
vice : and ye shall appoint unto
them in charge all their burdens.
^ 28. This is the service of the fami
lies of the sons of Gershon in the
tabernacle of the congregation : and
their charge shall be under the hand
of Ithamar, the son of Aaron the
priest.
24. Istud erit opus familiarum
Gersonitarum ad ministranduni et
ad portandum.
25. Portabunt cortinas taberna-
culi, et tabernaculum conventionis,
operimentum ejus, et operimentum
pellis taxyese, quod super illud est
superne, et aulseum ostii tabernaculi
conventionis.
26. Cortinas item atrii, et aulasum
ostii portse atrii, quod est juxta ta
bernaculum, et juxta altare per cir-
cuitum, et funes eorum, et omnia
vasa operis eorum, et qusecunque
facta sunt pro illis : et ita ministra-
bunt.
27. Secundum sermonem Aharon
et filiorum ejus erit universum mi-
nisterium filiorum Gersonitarum,
juxta omnia onera eorum, et juxta
omnem cultum eorum : et deponetis
apud eos in custodiam universa
onera ipsorum.
28. Istud erit ministerium fami
liarum filiorum Gersonitarum in
tabernacuio conventionis: et custo-
dia eorum erit per manum Ithamar
filii Aharon sacerdotis.
31. And this is the charge of
their burden, according to all their
service in the tabernacle of the con
gregation ; the boards of the taber
nacle, and the bars thereof, and the
pillars thereof, and sockets thereof,
32. And the pillars of the court
round about, and their sockets, and
their pins, and their cords, with all
their instruments, and with all their
service : and by name ye shall reckon
the instruments of the charge of
their burden.
33. This is the service of the fami
lies of the sons of Merari, according
to all their service, in the tabernacle
VOL. II.
31. Htec autem erit custodia
oneris filiorum Merari, pro ministerio
eorum in tabernacuio conventionis,
tabulae tabernaculi, et vectes ejus,
et columnse ejus, et bases ejus.
32. Column ae item atrii per cir-
cuitum, et bases earum, et clavi
earum, et funes earum, cum omnibus
instrumentis earum, et omne minis
terium earum, et per nomina nume-
rabis vasa custodies oneris eorum.
33. Hoc erit ministerium fami
liarum filiorum Merari, juxta omne
ministerium eorum in tabernacuio
R
258 CALVIN'S HARMONY OF THE FOUR NUMB.iv.4.
of the congregation, under the hand conventions per raanum Ithamar
of Ithamar the son of Aaron the filii Aharon sacerdotis.
priest.
4. T/iis shall be the service of the sons of Kohath. He
assigns their various offices to the Levites : firstly, lest their
promiscuous sedulity should beget confusion ; secondly, lest
ambition should stimulate certain of them,1 from whence dis
putes and contentions might arise. We know how confusedly
men work unless a certain rule is prescribed to them, lest
they should run about in an aimless hurry ; and whilst each
individual desires to anticipate others, an unworthy emula
tion ensues, which afterwards vents itself in quarrels. If,
therefore, this had not been prevented, the Levites would
soon have made disturbances in their duty, and contentions
would have taken place between them. God, then, comes
forward, and by His own authority confines them all within
their proper bounds, and restrains their foolish passions.
That a more honourable office is assigned to the sons of
Kohath than to the others, proceeds from God's gratuitous
favour ; and thus all pride was suppressed, lest any should
boast of his dexterity, or industry, or other gifts. The charge
of the Holy of holies is, therefore, entrusted to the sons of
Kohath ; not that they should handle any part of it, but only
that they should carry on the march its vessels, when packed
by the priests ; for God commands the sons of Aaron to come
and take down the sanctuary, and carefully cover the veil,
the altar, and other sacred vessels with their proper covers,
before the sons of Kohath laid a finger upon them, that thus
the reverence of the people for holy things might be in
creased ; and besides, that when the other tribes should see
even the Levites forbidden from touching the sanctuary,
they might be reminded of their unworthiness and humbled
the more. Moreover, all cause of envy was removed when
the other Levites heard that a perilous duty was entrusted
to the sons of Kohath, for God threatens them with death if
they touch any forbidden thing : and lastly, admonishes the
priests, the sons of Aaron, lest by their carelessness they
1 " D' s'avancer, ou ingerer ;" to put themselves forward, or to interfere.
— Fr.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
259
should destroy their brethren ; for, if they should leave
anything uncovered, they would be the cause of their de-
o
st ruction.
24. This is the service of the families of the Gershonites.
The tasks which He enjoins upon the sons of Gershon, as well
as the sons of Merari, are apparently mean and laborious, for
it was a hard and also a servile work to carry the curtains
and the tabernacle, together with its coverings, the boards,
too, and the bars, and the pillars. But hence we learn that
in God's service nothing is to be despised, but that each and
every part of our duty should be cheerfully performed, inas
much as it ought abundantly to satisfy us, that God should
have deigned to choose us as ministers of His sanctuary, so
that neither weariness nor pride should ever hinder us in our
duty.
LEVITICUS, CHAPTER XVII.
1 . And the Lord spake untoMoses,
saying,
2. Speak unto Aaron, and unto
his sons, and unto all the children of
Israel, and say unto them, This is
the thing which the Lord hath com
manded, saying,
3. What man soever there be of
the house of Israel that killeth an ox,
or lamb, or goat, in the camp, or that
killeth it out of the camp,
4. And bringeth it not unto the
door of the tabernacle of the con
gregation, to offer an offering unto
the Lord before the tabernacle of
the Lord, blood shall be imputed
unto that man ; he hath shed blood :
and that man shall be cut off from
among his people ;
5. To the end that the children of
Israel may bring their sacrifices which
they offer in the open field, even that
they may bring them unto the Lord,
unto the door of the tabernacle of the
congregation, unto the priest, and of
fer them for peace-offerings unto the
Lord.
6. And the priest shall sprinkle
the blood upon the altar of the Lord
1 . Loquutus est Jehova ad Mosen,
dicendo :
2. Loquere ad Aharon, et ad filios
ejus, et ad omnes filios Israel, et die
illis, Hoc est verbum quod prseeepit
Jehova, dicendo :
3. Quicunque de domo Israel
mactaverit bovem, aut agnum, ant
capram in castris, aut qui mactave
rit extra castra.
4. Et ad ostium tabernaculi con-
ventionis non adduxerit eum, ut
offerat oblationem Jehovse coram
tabernaculo Jehovae : sanguis impu-
tabitur viro illi : ipse sanguinem
fudit, excideturque vir ille e medio
populi sui.
5. Ut afferant filii Israel sacrificia
sua quse mactaturi sunt in superficie
agri : ut afferant inquam ilia Jeho-
vae ad ostium tabernaculi conven-
tionis ad sacerdotem, et sacrificent
ilia sacrificia prosperitatum Jehovae.
6. Spargetque sacerdos sangui
nem ad altare Jehovse, ad ostium
260 CALVIN'S HARMONY OF THE FOUR LEV. xvn. 1 .
at the door of the tabernacle of the tabernaculi conventionis, et adolebit
congregation, and burn the fat for a adipein in odorem quietis Jehovae.
sweet savour unto the Lord.
7. And they shall no more offer 7. Et non sacrificabunt ultra sac-
their sacrifices unto devils, after rificia sua daemonibus cum quibus
whom they have gone a whoring, fornicantur : statutum perpetuum
This shall be a statute for ever unto erit hoc illis in generationibus
them throughout their generations. eorum.
8. And thou shalt say unto them, 8. Dices praeterea illis, Quicun-
Whatsoever man there be of the que e domo Israel, aut de peregrinis
house of Israel, or of the strangers qui peregrinantur in medio vestri,
which sojourn among you, that of- obtulerit holocaustum, aut sacriti-
fercth a burnt-ottering or sacrifice, ciura :
9. And bringeth it not unto the door 9. Et ad ostium tabernaculi con-
of the tabernacle of the congrega- ventionis non adduxerit illud Jeho-
tion, to offer it unto the Lord, even vsc : tune excidetur vir ille e populis
that man shall be cut off from among suis.
his people.
1. And the Lord spake unto Moses. In this, and similar
passages, God appoints the priests to offer the sacrifices ;
for although they were common to all the people, neverthe
less He would have them offered to Him by the hand of one
person, and in a particular place : first, because, if they had
been allowed to build altars everywhere, His pure and gen
uine worship would have been corrupted by this variety ;
and secondly, that He might direct the people to the Me
diator, because this principle was ever to be held fast by
believers, that no offerings could be legitimate except by
His grace. The same doctrine will often occur hereafter,
where the sacrifices are treated of ; but, since we are here
discussing the priests' office, let it be sufficient to have said
once for all that it was not lawful for private persons to offer
anything to God, except by the hands of the priest, to whom
this duty was enjoined. But, since in this point vain glory
is marvellously apt to affect men's minds, He threatens His
severe vengeance against whosoever shall have attempted it.
It has already been explained why God chose a single sanc
tuary. He now declares that, unless the victims are brought
thither, this profanation will be equivalent to the murder of
a man. He therefore commands that all the victims should
be brought before the altar, even although those who offer
them may be far away ; for " the surface of the field"1
' " The open field," A. V.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 261
means a distant place, lest any one should excuse himself
by the inconvenience of the journey. He expressly names
the peace-offerings, because that was the kind of sacrifice
whereby private individuals were accustomed to testify their
piety. God declares, then, that their service would be accep
table to Him, if the priest should intervene to make the ob
lation in right of the charge committed to him. Finally,
this law is ratified unto all generations, that its abrogation may
never be attempted. The reason for this is stated, which
has been elsewhere more fully explained, i.e., that a single
place had been ordained at which they were to assemble ;
and again, that a priest was appointed who might observe
the ceremonies enjoined by the Law, in order that they
might worship God in purity ; and pollute not nor adulte
rate His sacrifices by strange superstitions. For we have
stated that the ancient people were tied to the sanctuary,
lest religion should be twisted and altered according to men's
fancies, and lest any inventions should creep in whereby they
might easily decline into idolatry. The commandment which
He gave, then, that the priest only should offer the victims,
is recommended on the score of its great usefulness ; viz.,
because it would restrain the people from prostituting them
selves to devils. Hence a profitable doctrine is gathered,
that men cannot be restrained from turning away to idolatry,
except by seeking from God's mouth the one simple rule of
piety.
8. And thou shalt say unto them. The law is now ex
tended to strangers, not those who were heathens, but those
who, springing originally from other nations, had devoted
themselves to pure religion. For, if more had been allowed
to them than to the genuine children of Abraham, the cor
ruption would, according to their wont, have soon spread
more widely. God, then, would not have His sanctuary de
filed by foreigners, lest their liberty might make its way
amongst the whole people. From this latter portion we may
gather that the word " kill"1 which is elsewhere taken in a
1 In these verses (8, 9) the offering of a burnt-offering, or sacrifices, is
only spoken of, from whence C. appears justly to conclude that the word
" kill" in ver. 3, referred merely to animals killed in sacrifice.
262
CALVIN'S HARMONY OF THE FOUR
DEUT.XY1I.8.
wider sense, is here confined to the sacrifices ; since permis
sion is elsewhere given to the people to eat (meat) in all their
cities and villages, provided they abstain from blood. We
must remember, therefore, that the question is not here as
to their ordinary food, but only as to the victims, which were
never to be offered except at the tabernacle.
DEUTERONOMY, CHAPTER XVII.
8. If there arise a matter too hard
for thee in judgment, between blood
and blood, between plea and plea,
and between stroke and stroke, faing
matters of controversy, within thy
gates; then shalt thou arise, and get
thee up into the place which the Lord
thy God shall choose:
9. And thou shalt come unto the
priests the Levites, and unto the
judge that shall be in those days, and
enquire ; and they shall shew thee
the sentence of judgment.
10. And thou shalt do according
to the sentence which they of that
place which the Lord shall choose
shall shew thee ; and thou shalt ob
serve to do according to all that they
inform thee :
11. According to the sentence of
the law which they shall teach thee,
and according to the judgment which
they shall tell thee, thou shalt do :
thou shalt not decline from the sen
tence which they shall shew thee, to
the right hand, nor to the left.
8. Si quid latuerit te in judicio
inter sanguinem et sanguinem, inter
causam et causam, et inter plagam
et plagam, in rebus rixarum, intra
port as tuas, tune surges, et ascendes
ad locum quern elegerit Jehova
Deus tuus.
9. Et venies ad sacerdotes, Levi-
tas, et ad judicem qui fucrit in die-
bus illis, et quncres, et indicabunt tibi
vcrbum judicii.
10. Et facies juxta verbum qucxl
indicaverint tibi e loco illo quern ele
gerit Jehova, et observabis facere
secundum omnia qiue docuerint te.
11. Secundum legem quam docu
erint te, et secundum judicium quod
dixerint tibi, facies: non declinabis
a verbo quod indicaverint tibi, ad
dextram, aut ad sinistram.
8. If there arise a matter too hard for thee. The principal
office of the priests is here described under a single head,
viz., that they should declare what was right in doubtful and
obscure matters out of the Law of God ; for although God
seems only to refer to civil controversies, yet there is no
doubt but that by synecdoche He appoints them to be inter
preters of the doctrine of the Law. That their authority
might be more reverenced in general, He commands the
people to acquiesce in their judgment even on the most dis-
2ND COMMANDMENT. LAST BOOKS 0? THE PENTATEUCH. 263
agreeable points : for if their sentence is to be submitted
to where a man's life is in question, or when any disputes
are to be settled, much more is all exception taken away
with respect to God's worship and spiritual doctrine. I con
fess that the priests are not the sole judges here appointed,
but that others of the people are associated with them as
colleagues, yet the dignity of the priesthood is especially ex
alted. The opinion which some hold, that the high priest
alone is intended by the word judge, is easily refuted ; be
cause Moses distinctly enumerates the priests, the Levites,
and the judge. But it is probable that there is by enallage
a change of number in it ; for it appears from the sacred
history that several were appointed, where Jehoshaphat is
related to have chosen " of the Levites, and of the priests, and
of the chief of the fathers of Israel" to preside at Jerusalem in
judgment. (2 Chron. xix. 8.) Assuredly the pious king
would have been unwilling to depart in the very least degree
from the rule of the Law, and his zeal is praised by the Holy
Spirit Himself : but this was the arrangement made, as
appears a little further on, that the high priest held the
primacy "in matters of the Lord," and the king's governor
attended to civil causes and earthly affairs. And thus again
is confirmed what I have lately adverted to, i.e., that the
office of teaching was entrusted to the priests, that they
might solve any difficult questions, which is also supported
by the words of Jehoshaphat, when he says, " And what cause
soever shall come to you of your brethren — between blood
and blood, between law and commandment, statutes and
judgments, ye shall even warn them that they trespass not
against the Lord." (2 Chron. xix. 10.)
Certainly, as the cognisance of capital crimes properly be
longed to judges of the other tribes, so determinations as to
precepts and statutes, and the interpretation of the whole
Law, was the peculiar province of the priests ; nor can we
doubt but that the words of Malachi, (ii. 7,) " the priests'
lips should keep knowledge, and they should seek the law at
his mouth : for he is the messenger of the Lord of hosts/'
were taken from this passage. Now, to come to the sum of
this, God appoints the seat of judgment to be at the sane-
264 CALVIN'S HARMONY OF THE FOUR DEUT.XVII.8.
tuary ; for, although in the first verse He seems to nominate
the priests and judges indiscriminately to the decision of
earthly quarrels, yet in the fourth verse from this He suffi
ciently shews that another province is committed to the
priests, i.e., to keep the people in sound and pure doctrine,
and to expound what is right — in a word, to be the teachers
of the Church. But, although the people were to assent to
whatever they should decide, so that it would be sinful for
them to decline from it to the right hand or the left, yet a
tyrannical power was not -thus put into their hands, as if,
when they had arbitrarily changed light into darkness, their
perverted decisions were to be deemed oracular. Their in
terpretation was to be received without appeal ; yet, on the
other hand, this rule was prescribed to them, that they should
speak as from the mouth of God. It is true that the word
here used is min,1 thorah ; which, although it means teach
ing, yet undoubtedly signifies that teaching which is com
prised in the Law, nay, it is equivalent to the word law.
And of this Jehoshaphat is a faithful interpreter, when he
enumerates the divisions, of which Scripture everywhere
shews the Law of Moses to consist. Although *£), phi, taken
metaphorically, is equivalent in Hebrew to discourse, yet it
here emphatically expresses the sentence which shall be
taken from the pure teaching of the Law. The children of
Israel, therefore, are commanded to do what the priests shall
have taught them ; but how ? according to the sentence
taken from the Law. Nor can it be doubted but that God
at the same time furnished those, whom He desired to exalt
to such a high dignity, with the spirit of understanding and
rectitude, that they might not deliver any improper sentence.
And this also is conveyed by the promise, " They shall shew
thee the sentence of judgment ;" since it would have been
absurd that the people should have obeyed God in vain,
and to their own destruction. Since now one sole Priest,
who is also our Master, even Christ, is set over us, wo be
T7P, ver. 11. « According to the sentence of the law," A. V.
The noun min is avowedly formed from the verb FIT, whose most ordi
nary meaning in Hiphil is to teach. Hence the noun in its primary mean
ing signifies teaching. *£ is the mouth, and hence the voice, which pro
ceeds from it. *ST79 according to the word, or declaration.— W.
2ND COMMANDMENT. LAST BOOKS OF TUB PENTATEUCH. 265
unto us if we do not simply submit ourselves to His word,
and are not ready to obey Him, with all the modesty and
teachableness that becomes us.
liigijts of tfje
NUMBERS, CHAPTER V.
9. And every offering of all the 9. Omnis oblatio sanctificationum
holy things of the children of Israel, in filiis Israel, sacerdoti quam offe-
which they bring unto the priest, rent erit ipsius.
shall be his.
10. And every man's hallowed 10. Quod quisque sanctificaverit
things shall be his : whatsoever any sacerdotis erit, et tradetur in manum
man giveth the priest, it shall be his. ejus.
9. And every offering. Thus far I have brought together
the passages, in which Moses treats of the office of the priests,
and have briefly expounded them, I will now begin to treat
of their rights, i.e., of the honour which God invested them
with, that He might have them ready and cheerful in their
obedience. Here, however, Moses lightly touches upon what
he more fully sets forth in other passages, as we shall pre
sently see, viz., He assigns to the priests all the holy obla
tions, the various kinds of which He afterwards enumerates.
Now, there were three principal grounds for this law ; —
First, Lest what had been already dedicated to God should
be profaned by its promiscuous use ; for, that the sacrifices
might retain their proper dignity, it was necessary to distin
guish the sacred from ordinary meats. Secondly, A vain
glorious excess in respect to the ceremonies was restrained ;
for if after the victims were killed all the flesh had been re
turned to the owners, a desire of ostentation1 would have
grown up amongst foolish men, the rich would have come
emulously to gain applause, and when they had feasted mag
nificently, they would have exposed the rest for sale. Thus
would they have abused their false pretence of worshipping
God to the acquirement of favour towards themselves. The
1 " C'estoit pour inciter les gens a une fole convoitise de se monstrer, et
faire leurs parades ;" it would have incited men to a foolish ambition for
ostentation and parade. — Fr.
266 CALVIN'S HARMONY OF TUB FOUE NUMB. v.9.
third ground is that which Paul touches upon, viz., that it is
just that the ministers of the altar should live by the altar,
(1 Cor. ix. 13 ;) for though it is an unworthy thing that the
servants of God should be attracted by their hire, yet was
God unwilling that the priests, when they had freely be
stowed their labour on the worship of the sanctuary, should
suffer from hunger, lest their alacrity might thus be repressed.
For if they desired to execute their office properly, it was
necessary that they should attend altogether to spiritual
things, and abandon the care of their domestic affairs. If
any should object that these were incentives to avarice, and
that an excellent and profitable calling was set before the
priests, the reply is easy : whatever came to their share, since
it was restricted to their own eating, could not have been ex
cessive in quantity ; for they were not allowed to sell any,
nor even to give it away to others, as we have already seen,
and as will hereafter be repeated. Thus then the foul dis
honesty of those, who taunt Moses as if he had enriched the
priests by the spoils of the people, is abundantly refuted ;
for if there were any whose interests he would have desired
to consult, surely his own sons would have been preferred to
all ; yet to them there is no reference here. Nay, whatever
he grants to the priests, he takes away from his own sons
and their posterity ; as if he purposely deprived them of ad
vantages which were not otherwise unlawful. In a word, the
dignity of holy things was alone consulted, without any en
deavour being made to enrich the priests.
NUMBERS, CHAPTER XVIII.
8. And the Lord spake unto Aaron, 8. Loquutus est Jehova ad
Behold, I also have given thee the Aharon, Kcce, ego dedi tibi custo-
charge of mine heave-offerings of all diam oblationum mearum, omnes
the hallowed things of the children sanctificationes filiorum Israel dedi
of Israel ; unto thee have I given tibi propter unctionem, et filiis tuis
them, by reason of the anointing, in statutum perpetuum.
and to thy sons, by an ordinance for
ever.
9. This shall be thine of the most 9. Hoc erit tuum ex sanctitate
holy things, reserved from the fire : sanctitatum, residua ab igni : omnis
Every oblation of theirs, every meat- oblatio eorum, sive minha eorum
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
267
offering of theirs, and every sin-
offering of theirs, and every tres
pass-offering of theirs, which they
shall render unto me shall be most
holy for thee, and for thy sons.
10. In the most holy place shalt
thou eat it ; every male shall eat it :
it shall be holy unto thee.
11. And this is thine ; the heave-
offering of their gift, with all the
wave-offerings of the children of Is
rael : I have given them unto thee,
and to thy sons, and to thy daughters
with thee, by a statute for ever ;
every one that is clean in thy house
shall eat of it.
12. All the best of the oil, and all
the best of the wine, and of the wheat,
the first-fruits of them, which they
shall offer unto the Lord, them have
I given thee.
13. And whatsoever is first ripe
in the land, which they shall bring
unto the Lord, shall be thine : every
one that is clean in thine house shall
eat of it.
14. Every thing devoted in Israel
shall be thine.
15. Every thing that openeth the
matrix in all flesh, which they bring
unto the Lord, whether it be of men
or beasts, shall be thine : neverthe
less the first-born of man shalt thou
surely redeem, and the firstling of
unclean beasts shalt thou redeem.
16. And those that are to be re
deemed, from a month old shalt thou
redeem, according to thine estima
tion, for the money of five shekels,
after the shekel of the sanctuary,
which is twenty gerahs.
17. But the firstling of a cow, or
the firstling of a sheep, or the first
ling of a goat, thou shalt not redeem ;
they are holy : thou shalt sprinkle
their blood upon the altar, and shalt
burn their fat for an offering made
by fire, for a sweet savour unto the
Lord.
18. And the flesh of them shall
be thine, as the wave-breast and as
the right shoulder are thine.
19. All the heave-offerings of the
holy things, which the children of
sit, sive oblatio pro peccato eorum,
sive oblatio pro delicto eorum quam
reddent mihi, sanctitas sanctitatum
tibi erit et filiis tuis.
10. In sanctitate sanctitatum co-
medes earn, omnis masculus comedet
earn : sanctitas erit tibi.
11. Hoc etiam tuum erit, leva-
tioi\em muneris eorum, omnes obla-
tiones filiorum tibi dedi, et filiis tuis,
et filiabus tuis tecum in statutum
perpetuum : omnis muridus in domo
tua comedet earn.
12. Omnem pinguedinem olei, et
omnem pinguedinem vini et fru-
menti, primitias eorum quas dabunt
Jehovse, tibi dedi.
13. Primitive omnium qure in
terra eorum, quas afferent Jehovse,
tuse erunt : omnis mundus in domo
tua comedet eas.
14. Omne anathema in Israel
tuum erit.
15. Quicquid aperit vulvam in
omni came quod afferent Jehovae,
tarn de hominibus quam de anima-
libus, tuum erit : sed redimendum
dabis primogenitum hominis, primo-
genitum quoque animalis immundi
redimendum dabis.
16. Redemptiones autem ejus a
filio mensis redimendas dabis secun-
dum sestimationem tuam, pecunia
quinque siclorum, secundum siclum
sanctuarii, qui viginti obolorum est.
17. Veruntamen primogenitum
bovis, et primogenitum ovis, aut pri
mogenitum caprse non dabis redi
mendum : sunt enim sanctificata :
sanguinem eorum sparges ad altare,
et adipem eorum adolebis : oblatio
ignita in odorem quietis Jehovse.
18. Et caro eorum tua erit, ut
pectus elevationis, et armus dexter,
tua erit.
19. Omncs oblationes sanctifica-
tionum quas obtulerint filii Israel
268
CALVIN'S HARMONY OF THE FOUR NUMB.XVIII.S.
Israel offer unto the Lord, have I
given thee, and thy sons and thy
daughters with thee, by a statute
for ever : it is a covenant of salt for
ever before the Lord unto thee, and
to thy seed with thee.
LEV. vi. 16. And the remainder
thereof shall Aaron and his sons eat :
with unleavened bread shall i^ be
eaten in the holy place : in the court
of the tabernacle of the congregation
they shall eat it.
17. It shall not be baken with
leaven. I have given it unto tlifm
for their portion of my offerings
'made by fire : it is most holy, as is
the sin-offering, and as the trespass-
offering.
18. All the males among the chil
dren of Aaron shall eat of it. It
shall be a statute for ever in your
generations concerning the offerings
of the Lord made by fire : every one
that touchcth them shall be holy.
20. The priest that offereth it for
sin shall eat it ; in the holy place
shall it be eaten, in the court of the
tabernacle of the congregation.
27. Whatsoever shall touch the
flesh thereof shall be holy: and when
there is sprinkled of the blood thereof
upon any garment, thou shalt wash
that whereon it was sprinkled in the
holy place.
28. But the earthen vessel
wherein it is sodden shall be
broken : and if it be sodden in a
brazen pot, it shall be both scoured,
and rinsed in water.
29. All the males among the
priests shall eat thereof : it is most
holy.
Jehov»,dedi tibi, et filiis tuis et fili-
abus tuis tecum in statutum perpe-
tuum : pactum salis perpetuum est
coram Jehova tibi et seraini tuo
tecum.
16. Quod superfuerit ex minha,
comedent Aharon et tilii ejus : azy-
mum comedetur in loco sancto, in
atrio tabernaculi conventionis, co
medent illud.
17. Non coquetur fermentatum :
portioncm eorum dedi illud ex obla-
tionibus meis ignitis : sanctitas sane-
titatum est, sicut oblatio pro pec-
cato, et sicut oblatio pro delicto.
18. Omnis masculus in filiis
Aharon comedet illud, statutum
perpetuum est setatibus vestris de
oblationibus ignitis Jehovae : qui
tetigerit eas sanctificabitur.
20. Sacerdos oblationem pro pec-
cato comedet, in loco sancto come
detur, in atrio tabernaculi conven
tionis.
27. Qui tetigerit carnem ejus
sanctificabitur, et si defluxerit de
sanguine ejus super vestem, illud
super quod defluxerit lavabis in loco
sancto.
28. Et vas testaceum in quo co
quetur, confringetur : quod si in
vase aeneo cocta fuerit, defricabitur
et lavabitur aqua.
29. Omnis masculus in sacerdo-
tibus comedet illam: sanctitas sanc-
titatum est.
NUMB. xvin. 8. And the Lord spake unto Aaron. He
now proceeds to state more fully what he had been lately ad
verting to, as to the rights of the priests with respect to the
sacred oblations. We must, however, remember the contrast,
which I spoke of, between the priests of the higher order and
the Levites ; for, whilst the family of Aaron is invested with
peculiar honours, the other families of the tribe of Levi are
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 269
abased. God, then, assigns to the priests alone all the offer
ings, in which was the greater consecration, called " the holy
of holinesses."1 An exception will afterwards appear ; viz.,
that the whole was to be deposited, by way of honour, with
the priests, out of which they were to pay a part to the Le-
vites, who were performing their office in the service of the
sanctuary. He tells them that this privilege is given them
" by reason of the anointing/' lest the priests should pride
themselves or magnify themselves on this score ; for God's
gratuitous liberality ought to instruct us in modesty and
humility. It is by this argument that Paul corrects and
represses all vain boasting : " Why dost thou glory, as if thou
hadst not received it ?" (1 Cor. iv. 7.) Now, the sons of Aaron
had obtained their anointing by no other right, than that God
had been pleased to elect them to it. This is also indicated
by their privilege being spoken of as " a gift •" but God thus
more expressly commends His grace, for He makes mention
of His gift for another reason, i.e., that none should enter into
any dispute or controversy with the priests on this point.
9. This shall be thine. He enumerates certain kinds of
sacrifices which He desired to come to the share of the
priests ; viz., all the residue of the burnt-offerings ; secondly,
the minha, or meat-offering ; thirdly, what was consecrated
of the sin and trespass-offerings ; although the following
clause, "which they shall restore unto me/' seems to be
added by way of restriction, as if it only designated those
sacrifices of which mention will be elsewhere made,2 and by
which they purged themselves from the guilt of theft, unless
it may perhaps be preferred to read it as if to the sin and
trespass-offerings this third were added, wherein people re
stored what did not belong to them, that they might be freed
from the guilt of theft. After this He adds the free gifts,
which the children of Israel vowed, and the first-fruits of oil,
1 A. V., "The most holy things;" "the holy of holies;" Ainsworth,
whose note is, " Heb. ' of the holiness of holinesses,' i.e., of the most holy
things ; which the Greek translateth * of the hallowed (or sanctified) holy
things.' Some oblations in the sanctuary are called holy, and, by the
Hebrew doctors, light holy things, some holy of holies, i.e., most holy
things," &c.
8 See Numbers v. 8, infra, p. 273.
270 CALVIN'S HARMONY OF THE FOUR NUMB xvm.15.
as well as of wino and corn. But this distinction was laid
down, that God might more surely prevent jealousy and ill-
will ; for if there had been any ambiguity, many disputes
would have straightway arisen, and thus the reverence due
to sacred things would have been impaired. At the same
time, however, God prescribes to the priests, that none but
males should eat of the burnt-offerings, and nowhere else but
in the sanctuary ; for there would have been danger (as we
said before) that the dignity of these holy offerings would have
been lessened, if they had been carried away to private
houses and mixed with ordinary meats ; besides, God was
unwilling to indulge the priests in sumptuous living, but by
the very" sight of the sanctuary induced them to be frugal
and sober in their repasts. For this was a kind of military
discipline to encourage abstinence, that they should go away
from their wife and family to take their meal. But what
ever was offered as a vow, and the first-fruits, He allows to be
eaten of by the women, and in their houses, provided only that
no unclean person should touch what had once been sacred.
15. Every tJting that openeth the matrix. The same thing is
now ordained as to the first-born, viz., that the priests should
have them also for themselves ; though at the same time a
distinction is inserted, that the first-born of man should be
redeemed. With regard to unclean beasts, the owners were
free either to redeem or to kill them. But, since this matter
is not professedly treated of here, God only briefly declares
that He gives to the priests whatever profit may be made of
the first-born. The command that the first-born should be re
deemed according to the estimation of the priests, does not
mean that the priests should themselves prescribe the value, as
if they had the authority to do so ; but that estimation is re
ferred to by which they were bound according to God's com
mand, as we saw elsewhere ; and this may be readily gathered
from the context, because the price is presently added, which
God Himself had fixed. As to the first-born of clean animals,
another law is given, viz., that they should be killed at the
altar, and their fat burned, whilst the flesh was to belong
to the priests, like the breast and the right shoulder of the
burnt-offerings. But, lest any of the Levites or of the peo-
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 271
pie — since men are always eager for innovation — should ever
attempt to violate this decree, all controversy is removed in
future ages, when God declares that what He gave to the
priests He would never have taken away from them. First,
He uses the word edict or decree,1 which others translate
"statute;" and then adds the title "covenant/"2 in order
that its observation may be more sacred, and less exposed to
contentions and quarrels ; for nothing could be more inde
cent than that the priests should dispute regarding their
rights and privileges. God, then, signifies that He shall be
Himself outraged, if any one should trouble the priests. By
the word " salt" perpetuity is metaphorically expressed ; in
which, however, God appears to allude to the sacrifices, which
it was not lawful to offer unless seasoned with salt ; that the
Israelites might learn that, by earthly and corruptible things,
something greater was designated ; for we know that salted
meats do not so easily become corrupt. In a word, this me-
tciphor implies inviolable stability.
LEV. vi. 16. And the remainder thereof. He repeats
what we have seen just before, that the residue of those obla
tions, in which there was peculiar holiness, should belong to
the priests ; but upon condition that they should be eaten
nowhere except in the sanctuary. A special precept is also
given as to the minha, (meat -offering,) that it should not be
made into leavened bread ; for thus the meal, which had
been already dedicated to God, would be changed into com
mon food, which could not be done without profanation.
Since, then, God admits the priests, as it were, to His own
table, the dignity of their office is not a little heightened by
this privilege ; yet in such a manner as that by their liberty
the reverence due to God's service may not be impaired.
Afterwards Moses confirms in general terms that right, which
had been before assigned to them, that they should take
what remained of the burnt-offerings, on condition that it
should be eaten by males only, and in the sacred place ; in
order that God's presence may not only act as a restraint on
their luxury and intemperance, but also instruct them in the
1 pl"P from ppn, describere, decernere, statuere. — Taylor's Concordance.
8 Aflclition Fr., " voire, Faction de sel."
272 CALVIN'S HARMONY OF THE FOUR LEV. VI. 16.
sobriety due from His servants, and, in a word, accustom them
to exceeding purity, whilst they reflect that they are sepa
rated from all others. At the end of ver. 18, some translate
it in the neuter gender, " every thing that shall have touched
them shall be holy ;" but in this passage Moses seems to me
to prescribe that none but the priests should touch the
minha. It was said elsewhere of the altar and its vessels,
that by virtue of their anointing they sanctified whatever
was placed upon them ; but we now see that ordinary men
are prohibited from touching sacred things, that their sanc
tity may be inviolate. For we know that the sons of Aaron
were anointed with this object, that they alone might be
allowed to touch whatever was consecrated to God. There
fore the verb in the future tense is put for the imperative. So
also it is soon afterwards said of the victims, ver. 27, " Who
soever shall touch the flesh thereof shall be holy -,"1 because
Moses enacts this special law for the priests, that they alone
should handle the sacrifices. Nor does what immediately
follows contradict this, "when there is sprinkled of the blood
thereof on any garment," &c. ; for he does not mean to say
that the garments or any vessels would be consecrated by
the mere touch ; but it is an argument from the less to the
greater ; if it were not lawful to take a garment sprinkled
with the blood, or the pots in which the flesh was dressed,
out of the tabernacle, unless the garment were washed, or
the pots broken or rinsed, much more were they to beware
lest any of the ordinary people should meddle with it. For
how shall a mortal man dare to lay a hand upon that holy
thing (sanctitati) which could not even cleave to the garment
of a priest without atonement ? The sum is that a thing so
holy should not be mixed with unhallowed things.
NUMBERS, CHAPTER V.
8. But if the man have no kinsman 8. Si non fuerit viro redhibitor
to recompense the trespass unto, let cui restituat delictum, delictum res-
the trespass be recompensed unto the tituetur Jehovse, sacerdotis erit,
Lord, even to the priest, beside the prseter arietem expiationum quo ex-
ram of the atonement, whereby an piabit eum.
atonement shall be made for him.
i A. V., "Whatsoever," following the V. and not LXX.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 273
8. But if the man have no kinsman. This passage, which
I have inserted from chapter v., is connected1 indeed with
another subject, and yet, because it directly refers to the
right of the priests, it was necessary to remove it to this
place, especially since it expresses that kind of sacrifice
which Moses has lately adverted to, i.e., when they expiated
the crime of theft. God did not indeed desire that the
priests should be enriched by others' losses, nor that thieves
should go free, if they offered what they had stolen to the
priests ; but, if there were no one to whom they could restore
it, He would have their houses delivered from (the proceeds
of) their sin ; and with very good reason, since otherwise the
very gross offender would have never hesitated to plunder
the goods of a dead man, if he were without heirs. First,
therefore, He commanded their property to be restored to
the lawful owners ; and, if they .were dead, He substituted
their kinsmen, who are called OviO, goelim, on account of
the right of redemption, which God granted in the Law to
relatives, as we shall see elsewhere ; and because he who was
next of kin was commanded to marry the widow of one who
had left no seed. It was therefore a very uncommon thing
that a person who had defrauded another had to recompense
the loss to the priest ; for in most cases some successor to
the dead man would be found.
LEVITICUS, CHAPTER VII.
6. Every male among the priests 6. Omnis masculus in sacerdoti-
shall eat thereof: it shall be eaten bus comedet earn, in loco sancto
in the holy place : it is most holy. comedetur, sanctificatio sanctifica-
tionum est.
7. As the sin-offering is, so is the 7. Sicut hostia pro peccato, sic
trespass-offering : there is one law hostia pro delicto, lex eadem illis :
for them : the priest that maketh sacerdotis erit qui expiabit eum.
atonement therewith shall have it.
8. And the priest that offereth 8. At sacerdos offerens hostiam
any man's burnt-offering, even the holocausti alicujus, pellis holocaust!
priest shall have to himself the skin quod obtulerit, sacerdotis ipsius erit.
of the burnt-offering which he hath
offered.
1 " Depend bien de la matiere qui est traitee plus au long des larrecins ;"
depends indeed on the subject of theft which is treated more at length. — Fr.
VOL. II. S
274
CALVIN S HARMONY OF THE FOUR
LEV. VII. G.
9. And all the meat-offering that
is baken in the oven, and all that is
dressed in the frying-pan, and in the
pan, shall be the priest's that ofi'er-
eth it.
10. And every meat-offering
mingled with oil, and dry, shall all
the sons of Aaron have, one as much
as another.
9. Omnis pncterea minha qure
coquebatur in elibano, et omne pra?-
paratum in sartagine et in craticula,
erit sacerdotis offerentis illud.
10. Omnis item minha mista oleo
et arida, omnibus filiis Aharon erit'
erit unicuique sicut fratri suo.
14. It shall be the priest's that
sprinkleth the blood of the peace-
offerings.
31. And the priest shall bum the
fat upon the altar ; but the breast
shall be Aaron's and his sons.
32. And the right shoulder shall
ye give unto the priest for an heave-
offering of the sacrifices of your
peace-offerings.
33. He among the sons of Aaron
that offereth the blood of the peace-
offerings, and the fat, shall have the
right shoulder for his part.
34. For the wave-breast and the
heave-shoulder have I taken of the
children of Israel from off the sacri
fices of their peace-offerings, and
have given them unto Aaron the
priest, and unto his sons, by a sta
tute for ever, from among the chil
dren of Israel.
35. This is the portion of the
anointing of Aaron, and of the
anointing of his sons, out of the offer
ings of the Lord made by fire, in
the day when he presented them to
minister unto the Lord in the priest's
office ;
36. Which the Lord commanded
to be given them of the children of
Israel, in the day that he anointed
them, by a statute for ever through
out their generations.
14. Panis sacerdotis spargentis
sanguinem prosperitatura erit.
31. Et erit pectusculum illud
Aharoni et fiJiis ejus.
32. Armum autem dextrum dabi-
tis ad elevationem sacerdoti de sacri-
ficiis prosperitatum vestrarum.
33. Qui offeret sanguinem prospe
ritatum, et adipem e filiis Aharonis,
ipsius erit armus dexter in portio-
nem.
34. Quia pectusculum agitationis,
et armum elevationis tuli a filiis
Israel de sacrificiis prosperitatum
suarum, et dedi ilia Aharoni sacer
doti, et filiis ejus in statutum perpe-
tuum a filiis Israel.
35. Ilaec est unctio Aharon, et
unctio filiorum ejus ex oblationibus
ignitis Jehovje, a die qua accedere
fecit eos ut sacerdotio fungerentur
Jehovae :
36. Quas praecepit Jehova ut
darent eis a die qua unxit eos a
filiis Israel statute perpetuo in gene-
rationibus suis.
In these passages Moses confirms what we have seen before
as to the rights of the priests, and also adds an exception to
which he had not yet referred. In general, therefore, he
claims for the priests whatever remained of the holier vic
tims ; and distinguishes them by this prerogative from the
2NDCOiMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 27-5
other Levites ; from whence we gather how free from all
self-seeking Moses was, when by God's command he deprives
his own sons not only of the dignity which was conferred on
his nephews, but also of their pecuniary advantages. Let
none, he says, but the sons of Aaron enjoy the sacred obla
tions, because they are divinely anointed that they may ap
proach the altar. But, since some rivalry might have arisen
among themselves, he adds a special law, that certain kinds
of offerings should only be taken by the priest who had offered
them. For although they ought all to have disinterestedly
discharged their duties, and not to have been attracted
by lucre, yet, that all might perform their parts more cheer
fully, he appoints a reward for their labour and diligence.
On this account he prescribes that the residue of the minha
in the peace-offerings, and also the right shoulder of the vic
tim, and the flesh that remained of the trespass-offerings,
should be the recompense of the priest who had performed
the office of atonement and sprinkling the blood. It is
unquestionable that many were attracted by the desire of
gain, who would otherwise have neglected their duties ; but
this was a proof of God's fatherly indulgence, that He con
sulted their infirmity so that their hire might be a spur to
their diligence. Meanwhile He did not desire to hire their
services like those of slaves, so that they should be mercen
aries in heart ; but rather, when he reproves them by His
Prophet because there were none of them who would " kindle
fire on His altar for nought/' (Mai. i. 10.) He aggravates
their ingratitude, not only because they would not give their
services gratuitously, but because, when they received their
hire, they defrauded Him who had appointed them to be His
ministers.
to
NUMBERS, CHAPTER XVIII.
20. And the Lord spake unto 20. Dixit autem Jehova ad
Aaron, Thou shalt have no inheri- Aharon, De terra eorum hseredita-
tance in their land, neither shalt teni non habebis, nee portio erit tibi
276
CALVIN'S HARMONY OF THE FOUR NUMB.XVIIT.
thou have any part among them : I
am thy part and thine inheritance
among the children of Israel.
21 . And, behold, I have given the
children of Levi all the tenth in Israel
for an inheritance, for their service
which they serve, even the service of
the tabernacle of the congregation.
23. That among the children of
Israel they have no inheritance.
24. But the tithes of the children
of Israel, which they offer as an
heave-offering unto the Lord, I have
given to the Levites to inherit :
therefore I have said unto them,
Among the children of Israel they
shall have no inheritance.
LEV. xxvii. 30. And all the tithe
of the land, whether of the seed of
the land, or of the fruit of the tree,
is the Lord's : it is holy unto the
Lord.
31. And if a man will at all re
deem oufjht of his tithes, he shall add
thereto the fifth part thereof.
32. And concerning the tithe of
the herd, or of the flock, even of
whatsoever passeth under the rod,
the tenth shall be holy unto the Lord.
33. He shall not search whether
it be good or bad, neither shall he
change it : and if he change it at
all, then both it and the change
thereof shall be holy; it shall not
be redeemed.
DEUT. xiv. 22. Thou shalt truly
tithe all the increase of thy seed,
that the field bringeth forth year by
year.
27. And the Levite that is within
thy gates; thou shalt not forsake
him : for he hath no part nor inhe
ritance with thee.
28. At the end of three years thou
shalt bring forth all the tithe of
thine increase the same year, and
shalt lay it up within thy gates :
29. And the Levite, (because he
hatli no part nor inheritance with
thee,) and the stranger, and the fa
in medio corum : ego portio tua, et
hsereditas tua in medio filiorum Is
rael.
21. Filiis autem Levi ecce dedi
omnes decimas in Israele in hceredi-
tatem pro ministerio eorum quia
ipsi exequuntur ministerium taber-
naculi conventionis.
23. Et in medio filiorum Israel
non possidebunt hjereditatem.
24. Decimas enim filiorum Israel
quas offerent Jchuvte in elcvationem,
dedi Levitis in ha'reditatem : idcirco
dixi de illis, In medio filiorum Israel
noil possidebunt hajreditatem.
30. Omnes autem decimal terrae,
sive de semine terrse, sive de fmctu
arborum, Jehovac sunt, sanctitas Je-
hovae.
31. Si vero redimendo redemerit
vir aliquid de decimis suis, quintain
ejus partem addet ultra cam.
32. Et omnis decima bourn et
oviuni, omnium nempe qua? tran-
seunt sub virga, decima inquam
pars erit sanctitas Jehovte.
33. Non disquiret utrum bonum
an maluni, neque pennutabit illud :
quod si commutando coinmutaverit
ipsum, erit tarn hoc quam illud quod
commutatum est, erit inquam sanc-
tificatio, non rediinetur.
22. Decimando decimabis omnem
proventum seminis tui, quod egres-
sum fuerit ex agro annuatiin.
27. Levitam autem qui intra por-
tas tuas habitaverit non derelinques :
quia non est ei pars et hajreditas te-
cum.
28. Tertio autem anno profcres
omnes decimas proventus tui anno
ipso, et repones intra portas tuas.
29. Venietque Levita (quia non
est ei portio et htereditas tecum,) et
peregrinus, et pupillus, atque vidua,
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
277
therless. and the widow, which are
within thy gates, shall come, and
shall eat and be satisfied ; that the
Lord thy God may bless thee in all
the work of thine hand which thou
doest.
DEUT. xii. 19. Take heed to thy
self that thou forsake not the Levite
as long as thou livest upon the earth.
DEUT. xxvi. 12. When thou hast
made an end of tithing all the tithes
of thine increase the third year, which
is the year of tithing, and hast given
it unto the Levite, the stranger, the
fatherless, and the widow, that they
may eat within thy gates, and be filled ;
13. Then thou shalt say before
the Lord thy God, I have brought
away the hallowed things out of mine
house, and also have given them unto
the Levite, and unto the stranger,
to the fatherless, and to the widow,
according to all thy commandments
which thou hast commanded me : I
have not transgressed thy command
ments, neither have I forgotten them.
14. I have not eaten thereof in
my mourning, neither have I taken
away ought thereof for any unclean
use, nor given ought thereof for the
dead : but I have hearkened to the
voice of the Lord my God, and have
done according to all that thou hast
commanded me.
15. Look down from thy holy
habitation, from heaven, and bless
thy people Israel, and the land which
thou hast given us, as thou swarest
unto our fathers, a land thatfloweth
with milk and honey.
qui sunt intra portas : et comedent,
et saturabuntur, ut benedicat tibi
Jehova Deus tuus in omni opere
manus tuse, quod feceris.
19. Cave autem tibi ne derelin-
quas Levitam omnibus diebus tuis
super terrain tuam.
12. Postquam compleveris deci-
mare omnes decimas fructuum tuo-
rum anno tertio, anno decimal, et
dederis Levitae, peregrino, pupillo,
et viduae, et comederint intra portas
tuas, et saturati fuerint :
13. Tune dices coram Jehova Deo
tuo, Subduxi sanctificatum e domo,
et etiam dedi illud Levitae, et pere
grino, pupillo, et vidure, secundum
omne prrcceptum tuum quod prse-
cepisti mini : non transgressus sum
a prseceptis tuis, neque oblitus sum.
14. Non comedi in tristitia mea
ex eo, neque subduxi ex eo in pol-
lutione, neque dedi quicquam ex eo
in funere : obedivi voci Jehovae Dei
mei : feci secundum omnia quse
pracepisti mini.
15. Respice de habitacnlo sancti-
tatis tuse, e ccelo, et benedic populo
tuo Israeli, et terrse quam dedisti
nobis, quemadmodum juravisti pa-
tribus nostris, terrse fluenti lacte et
melle.
NUMB, xviii. 20. And the Lord spake unto Aaron. This
passage only refers in general to the payment of those tithes
which were common to all the Levites. We shall soon after
wards see that the Levites, by God's command, paid other
tithes to the priest ; and a third sort will be added, which
were only offered every third year. As to the present pass
age, God requires tithes of the people for the maintenance
of the tribe of Levi. It is indeed certain that the custom
278 CALVIN'S HARMONY OF THE FOUR NUMB, xviii. 20.
had existed of old among the ancient patriarchs before the
Law, that they should vow or offer tithes to God, as appears
from the example of Abraham and Jacob. Moreover, the
Apostle infers that the priesthood of Melchiscdec was superior
to that of the Law, because, when Abraham paid him tithes,
he also received tithes of Levi himself. (Gen. xiv. 20 ^
xxviii. 22 ; Heb. vii. 11.) But there were two different and
special reasons for this payment of tithes, which God or
dained by Moses. First, because the land had been promised
to the seed of Abraham, the Levites were ttie legitimate in
heritors of a twelfth part of it ; but they were passed over,
and the posterity of Joseph divided into two tribes: unless,
therefore, they had been provided for in some other way, the
distribution would have been unequal. Again, forasmuch
as they were employed in the sanctuary, their labour was
worthy of some remuneration ; nor was it reasonable that
they should be defrauded of their subsistence, when they
were set apart for tho performance of the sacred offices, and
for the instruction of the people. Two reasons are con
sequently laid down why God would have them receive tithes
from the rest of the people, viz., because they had no part in
Israel, and because they were engaged in the service of the
tabernacle. Besides, God, who as their King laid claim to
the tithes as His own right, resigns them to the Levites, and
appoints them to be as it were His representatives. To this
the words, "I am thine inheritance," refer.
The manner in which the tithes were employed will be seen
afterwards in its proper place : it will be sufficient now to
remember that the part which God had taken away from
them and transferred to the sons of Joseph was thus com
pensated for ; and since they were withdrawn from domestic
cares, that in the name of all the people they might be more
at liberty for, and more intent upon, sacred things, an in
come for their maintenance was thus given them. Where
fore the Papal priests draw a silly inference, when they
claim the tithes for themselves, as if due to them in right of
the priesthood ; else must they needs prove that those, whom
they call the laity, are their tenants, as if they were them
selves the lords of the twelfth part of all landed property ;
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 279
and again, it would be sacrilege to appropriate the tithes to
their own use, and to possess other lands of which they re
ceive the rent. Nor does that expression of the Apostle,
which they no less dishonestly than ignorantly allege, help
them at all, " The priesthood being changed, the right also
is at the same time transferred/' (Heb. vii. 12.) The
Apostle there contends, that whatever the Law had conferred
on the Levitical priests now belongs to Christ alone, since
their dignity and office received its end in Him. These
blockheads, just as if they had robbed Christ, appropriate to
themselves the honour peculiar to Him. If they duly per
formed their duties, and, giving up all earthly business, de
voted themselves altogether to the instruction of the people,
and to the execution of all the other offices of good and faith
ful pastors, unquestionably they ought to be maintained by
the public ; as Paul correctly infers that a subsistence is now
no less due to the ministers of the Gospel than of old to the
priests who waited at the altar, (1 Cor. ix. 14 ;) but under
this pretext they unjustly lay hands on the tithes, as if they
were their owners, and with still greater impudence accumu
late landed properties and other revenues.
It is probable that when the Roman Emperors1 first pro
fessed themselves Christians, either induced by just and
proper feelings, or out of superstition, or impressed with a
pious solicitude that the Church should not be without minis
ters, they gave the tithes for the maintenance of the clergy ;
for whilst the Roman State was free, the people used to
exact tithes from their tributary nations. And this was the
case, too, where there were kings ; for the Sicilians2 paid
tithes before the Romans obtained dominion over them.
Moreover, if there was a scarcity of corn in the city, the
1 "The common opinion is, that it was in the fourth century, when
magistrates began to favour the Church, and the world was generally con
verted from heathenism. Some think Constantino settled them by law
upon the Church, but there is no law of Constantine's now extant that
makes express mention of any such thing. — Before the end of the fourth
century, as Mr. Selden not only confesses but proves out of Cassian, Eu-
gippius, and others, tithes were paid to the Church." — Bingham Antiq.
B. v. ch. v. § 3.
2 By the "Lex Ilieronica," referred to by Cicero in C. Verrem.y lib. ii.
13, and iii. G.
280 CALVIN'S HARMONY CF THE FOUR NUMB.XVIII. 20.
senate demanded a second tithe of the provinces. Nay, we
gather from 1 Sam. viii. 15, that it was a most ancient custom
for kings to receive tithes ; so that we need not be surprised
that the Romans should have imitated this example. Whence
we may infer that, when the Emperors wished to bestow a
maintenance on pastors out of the public stock, they rather
chose a tenth than any other proportion, that they might
imitate God. And in fact some traces of this still remain ;
for the tithes do not everywhere belong to the priests ; and
it is well known that a good part of them are swallowed up
by monks and abbots, who were not formerly reckoned among
the clergy. I need not say that some lands are tithe free.
But how would the Pope have allowed them to be held by
laymen, if, by divine right, (as they stupidly prate,) they
had been the sacred inheritance of the clergy ? In conclu
sion, inasmuch as tithes are to be counted amongst public
imposts and tributes, let not private individuals refuse to pay
them, unless they wish to destroy the political state and
government of kingdoms ; but let pious princes take care to
correct abuses, so that idle bellies may not devour public
revenues which are devoted to the Church.
/ am thy part. I have just before explained the meaning
of this clause, viz., that, because the Levites were excluded
from the common inheritance, God compensates this loss out
of what is His, as if they received it from His hand ; as much
as to say, that He in Himself afforded a supply abundantly
sufficient for their remuneration. Meanwhile, they are com
manded to be contented in Him alone. Nor can we doubt
but that David alludes to this passage when he exclaims,
" The Lord is the portion of mine inheritance ; the lines are
fallen unto me in pleasant places/' (Ps. xvi. 5 ;) for he inti
mates not only that God is more to him than all earthly
wealth, but that in comparison with Him all that others ac
counted to be most excellent and delectable was worthless.
Since now we are all made priests in Christ, this condition
is imposed upon us, that we should seek no other portion.
Not that we are actually to renounce all earthly goods, but
because our felicity is so securely based on Him, that, con
tented with Him, we should patiently endure the want of all
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 281
things, whilst those who possess anything should be no less
free and tmentangled than as if they possessed nothing.
LEV. xxvu. 30. And all the tithe of the land. In these
words God shews that in assigning the tithes to the Levites,
He ceded His own rights, inasmuch as they were a kind of
royal revenue ; and thus He bars all complaint, since other
wise the other tribes might have murmured on being unduly
burdened. He therefore appoints the priests as His receivers,
to collect in His name what could not be refused without
impious and sacrilegious fraudulency. In the provision that,
where the tithes are redeemed by a money payment, a fifth
part should be added to their value, the object is not that
the Levites should make a gain of the loss of others ; but,
because the owners of property craftily aimed at some ad
vantage in this commutation of corn for money, frauds are
thus prevented whereby something would be lost to the
Levites by this deceptive exchange. On the same grounds
He commands that the animals, whatever they might be,
should be given as tithe, and docs not permit them to be re
deemed by money, since, if the choice had been free, no fat
or healthy animal would have ever come to the Levites.
Therefore, in this law a remedy was applied to avarice and
meanness, and not without good cause ; for if the proverb
be true, that " good laws spring from evil habits/'1 it was
necessary that so covetous and ill-disposed a people should
be restrained in the path of duty by the utmost severity.
And although such careful provision was made for the
Levites, yet there was scarcely any period in which they did
not suffer from want, and sometimes they wandered about
half-starved ; nay, after the return from the Babylonish
captivity, the memory of so great a blessing did not prevent
a part of the tithes from being surreptitiously withheld from
them ; as God complains in Malachi iii. 8. Whence it ap
pears that it was not without purpose that the people were
so imperiously enjoined to pay them.
DEUT. xiv. 22. Thou shalt truly tithe. He repeats in
general terms the law before enacted, whereby he claims for
1 See Tacitus Ann. xv. 20. "Usu probatum est, patres conscript!., kges
egregias, exempla honesta, apud bonos ex delictis aliorum gigni, &c."
282 CALVIN'S HARMONY OF THE FOUR DEUT.xiv.28.
God the tithe of all the fruits. He does not, however, im
mediately declare to whom they are to be paid, but inserts
some provisions respecting other offerings, which I have else
where explained. But when, soon afterwards, in verse 27,
he recommends the Levites to them, he shews what is the
proper use to which they are to be applied. He signifies
that it would be cruel to defraud the Levites of them,1 and
that they would be wicked and unjust if they were grudg
ingly to pay them the tithes, which were theirs by heredi
tary right, since their tribe possessed no inheritance in land.
28. At the end of three years. Those are mistaken, in my
opinion, who think that another kind of tithe is here referred
to. It is rather a correction or interpretation of the Law,
lest the priests and Levites alone should consume all the
tithes, without applying a part to the relief of the poor, of
strangers, and widows. In order to make this clearer, we
must first observe, that not every third year is here pre
scribed,2 but that the years are counted from the Sabbatical
year ; for we shall elsewhere see that on every seventh year
the land was to rest, so that there was no sowing nor reaping.
After two harvests, therefore, the tithes of the third year
were not the entire property of the Levites, but were shared
also by the poor, the orphans, and widows, and strangers.
This may easily be seen by calculating the years ; for other
wise the third year would have often fallen on the Sabbatical
one, in which all agriculture was at a stand-still. Now, this
was a most equitable arrangement, that the priests and
Levites having been well provided for during two years,
should admit their poor brethren and strangers to a share.
Some part was thus withdrawn from their abundance, lest
they should give themselves up to luxurious habits ; and
thus it was brought about that not more than a twelfth
portion every year should remain to them. In sum, there
was one peculiar year in every seven in which the Levites
did not alone receive the tithes for their own proper use, but
shared them with the orphans, and widows, and strangers,
1 " S'ils soustrayent et desrobbent a leurs frcres ce qui cst assi^nc pour
leur nouristure :" if they withheld and stole from their brethren what was
assigned them for their 'maintenance. — Fr.
3 " Que 1'annec troisieme ne se prend pas d'une suite continuelle."— Fr.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 2S3
and the rest of the poor. " They shall eat (He says) and
be satisfied/' who would otherwise have to suffer hunger,
" that the Lord may bless thee," (verse 29 ;) by which pro
mise He encourages them to be liberal.
DEUT. xxvi. 12. When thou hast made an end of tithing.
In this passage Moses urgently stimulates them to offer the
tithes willingly and abundantly, by placing God, as it were,
before their eyes, as if they paid them into His hand : for a
solemn protestation is enjoined, in which they condemn
themselves as guilty before God, if they have not faithfully
paid the tax imposed upon them ; but they pray for grace
and peace if they have honestly discharged their duty. For
nothing can be more awakening to men, than when1 God
is introduced as the judge of any particular matter. This
is the reason why he commands them to protest in God's
sight that they have obeyed His ordinance in the payment
of their tithes. To separate, or " bring away out of the
house/' is equivalent to their being conscious of no fraud in
withholding from God what was His; and thus that they were
guiltless of sacrilege, since they had not diverted anything
holy to their private use. What follows, " I have not trans
gressed thy commandments, neither have I forgotten them/'
must only be referred to the matter in hand ; for it would
have been too great an act of temerity and arrogance in
them, to have boasted that they had kept and fulfilled the
Law in every part and parcel. Still this manner of speak
ing signifies desire rather than perfection ; as if they had
said, that it was the full purpose of their minds to obey
God's precepts. We must remember, however, what I have
said, that this properly refers to the legal ceremonies. With
the same meaning it is soon after said, " I have done accord
ing to all that thou hast commanded me /' for if they had
gloried in their perfection, they had no need of sacrifices, or
other means of purification. But as I have just said, God
1 " II n'y a rien qui esveille mieux les hommes, et les louche plus nu
vif, que quand Dieu leur est amcne et produit pour juge, et qu'ils s.ont ad-
journez comme en sa presence ;" there is nothing which awakens men
'more, or touches them more on the quick, than when God is brought for
ward and produced as their Judge, and when they are summoned as it
were into His presence. — Fr.
284 CALVIN'S HARMONY OF THE FOUR DECT. XXVI. 14.
only invites them to examine themselves,1 so that they may
in sincerity of heart call upon Him as the witness of their
piety.
14. / have not eaten thereof in my mourning (tristitia). It
is clear that the sacred offerings are here spoken of; but the
question is, what is meant by eating in mourning ? This is
the exposition received by almost universal consent ; that
although want may have tempted them to theft and fraud,
yet the people assert that, even in their poverty and straits,
they have abstained from the hallowed things ; and to this
I willingly assent ; although this word " mourning" may be
taken for the anxiety of a mind conscious of its iniquity
in this sense, " I have not knowingly and willingly eaten
anything consecrated to God, so that the hot iron (cauterium)
of an evil conscience should burn me, in the way in which
man's guilt ever torments and troubles him." As to the
second clause, interpreters differ. Some translate the word
*11D, bagnar? "to destroy ;" as if it were said, that they had
suffered nothing to perish through unclcanness ; but others
explain it, I have taken away nothing for a profane purpose.
My own opinion is, however, that the word XDtO, tama, is
used adverbially for "impurely/' so that the people testify
that they are not polluted, or contaminated by withholding
anything.3 Thus, in my idea, some do not badly translate
it " by uncleanness ;" for it was not possible for the Israel
ites to apply the tithes to other uses, without contracting
pollution by their wicked abuse of them. The ambiguity in
the third clause is still greater ; literally it is, " I have not
given thereof to the dead." In my version I have followed
those who refer it to funeral rites ; but some suppose that
the word "dead" is used metaphorically for an unclean
1 The Fr. gives a different turn to this, " seulcment Dieu les a voulu
aussi examiner, en les faisant tesmoins et juges de leur syncerite ct ron-
deur ;" God only wished them also to make an examination, calling them
selves as witnesses of their own sincerity and integrity.
8 1JQ, is to consume, and especially as fire consumes. The verb is here
in Pihel, in which conjugation it further signifies to cany away, as ren
dered in A. V. Our author gives the paraphrase of Aben-Ezra, as quoted
inS. M.— W.
8 " En rien appliquant a soy de ce qui appartenoit a Dieu ;" by appro
priating anything to themselves of what belonged to God. — Fr.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 2S5
thing ; others, in a less natural sense, for expenses, which do
not contribute to support man's life. But it does not yet
appear wherefore it should he said that nothing had been
spent on funeral rites. It is true that whatever had touched
a dead body was unclean ; and therefore some expound it,
that the victims had not been polluted by any connection
with funeral preparations. But if this sense is preferred, the
expression must be taken by synecdoche for anything un
clean. My own opinion however, is, that under this particular
head all things are included which have a shew of piety.
The burial of the dead was a praiseworthy office and a reli
gious exercise j1 so that it might afford a colourable pretext
for peculiar laxity ; in this word, therefore, God would have
the Israelites declare, that they offered no excuse if they
had misemployed any of the consecrated things.
15. Look down from thy holy habitation. Whilst they are
commanded to offer their prayers and supplications, that God
would bless the land, on this condition, that they had not de
filed themselves by any sacrilege, at the same time they are
reminded, on the other hand, that God's blessing was not else
to be hoped for. Meanwhile the expression is remarkable,
" Bless the land which thou hast given us, a land that flow-
eth with milk and honey ;" for we infer from hence that the
land was not so much fertile by nature, as because God daily
watered it by His secret blessing to make it so.
NUMBERS, CHAPTER XVIII.
25. And the Lord spake unto 25. Loquutusest JehovaadMosen,
Moses, saying, dicendo :
26. Thus speak unto the Levites, 26. Prseterea ad Levitas loqueris :
and say unto them, When ye take et dices eis, Quum acceperitis a filiis
of the children of Israel the tithes, Israel decimasquas vobisabillis dedi
which I have given you from them in hsereditatem vestram, tune offere-
for your inheritance, then ye shall of- tis ex illis oblationem Jehova?, deci-
fer up an heave-offering of it for the mas ex decimis.
Lord, even a tenth part of the tithe.
27. And this your heave-offering 27. Et reputabitur vobis oblatio
1 " Telle apparence pouvoit enhardir les gens a y employer les offertes
deiies a Dieu ;" this pretext might embolden the people to employ upon it
the offerings due to God. — Fr.
28(>
CALVIN'S HARMONY OF THE FOUR NUMB.XVIII. 25.
shall be reckoned unto you, as though
it were the corn of the thrashing-
floor, and as the fulness of the wine
press.
28. Thus ye also shall offer an
heave- offering unto the Lord, of all
your tithes which ye receive of the
children of Israel ; and ye shall give
thereof the Lord's heave-offering to
Aaron the priest.
29. Out of all your gifts ye shall
offer every heave-offering of the Lord,
of all the best thereof, even the
hallowed part thereof, out of it.
30. Therefore thou shall say unto
them, When ye have heaved the best
thereof from it, then it shall be
counted unto the Levites as the in
crease of the thrashing-floor, and as
the increase of the wine- press.
31. And ye shall eat it in every
place, ye and your households : for it
is your reward for your service in the
tabernacle of the congregation.
32. And ye shall bear no sin by
reason of it, when ye have heaved
from it the best of it: neither shall
ye pollute the holy things of the
children of Israel, lest ye die.
vestra, ut frumentum ex area, et ut
plenitude e torculari.
28. Sic offeretis vos quoque obla-
tionem Jehovae ex omnibus decimis
vestris quas acceperitis a filiis Israel,
ct dabitis ex illis oblationem Jehovjc
Aharon sacerdoti.
29. Ex omnibus oblationibus ves
tris offeretis omnem oblationem Je-
hova?, ex omni pinguedine ejus,
sanctificationem ipsius ex eo.
30. Ac dices illis, Quum attuler-
itis pinguedinem ejus ex eo, reput-
abitur Levitis ut fructus arete, et ut
fructus torcularis.
31. Coraedetis autem ill ml in
omni loco vos et domus vestra : quia
merces est vobis pro ministerio ves-
tro in tabernaculo conventionis.
32. Et non portabitis super eo
peccatum, quum vos obtuleritis pin
guedinem ejus ex eo : et sanctitica-
tiones filiorum Israel non polluetis,
ne nionaimm.
25. And the Lord spake unto Moses. This is another kind
of tithe, i.e., a hundredth part of the whole produce, which
the Levites paid to the priests. Some reckon a third kind ;
but I have given my reasons why I do not agree with this
opinion. Assuredly it is not probable that in the same year
double tithes were exacted and paid. Let this twofold divi
sion, therefore, be enough for us. A larger portion was given
to the priests, not only as an honourable distinction, but
because greater holiness and integrity in expending them
was expected from them ; and also that they might meet
many peculiar burdens. Lest then the Levites should be too
sordid and niggardly, God declares that their theft would be
no less wicked if they dealt dishonestly towards the priests,
than as if the people should withhold any part of their own
just share ; for this is the object of the words, that the tithe
of the tithes, which they are commanded to pay, should be
as if they paid it from the threshing-floor and the wine-
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 287
press, (ver. 27 ;) as though it were said that they were no
more exempted from the second tithes, than the people from
the first. The precept is then still further extended, viz.,
that they should offer a part of all the offerings. Thirdly,
sincere liberality is inculcated upon them, that they should
not lay aside as the priests' portion anything that was lean
or out of condition, or in any respect of inferior quality, but
that they should rather offer whatever was most choice; for
this is what is meant by the word T?H, cheleb,1 which some
translate adeps ; the word pinguedo seemed more suitable, in
which, however, there is a metaphor contained.
31. And ye shall eat it Because the tithes were reckoned
to be amongst the sacred oblations, a question might arise,
whether it was lawful to eat them anywhere except in the
sanctuary. God therefore declares, that when the Levites
had separated the BevrepoSe/cdra^, (the second tithes,) the re
sidue passed into the nature and condition of ordinary
meats ; inasmuch as they might then eat in any place of the
bread made of tithe-corn, like the produce of their own fields.
The reason, which is subjoined, seems to be by no means
appropriate ; viz., that it was the reward for the labour which
they bestowed on the service of the tabernacle ; for hence it
was rather to be inferred, that this food was peculiarly des
tined for the ministers, whilst they were discharging their
official duties, and keeping watch in the tabernacle, or killing
the victims at the altar. But since by God's command they
were scattered over the whole land, and did not cease to be
ministers of the tabernacle on account of the distance of
their residence, it was justly permitted that, wherever they
might be, they should eat of the meat appointed them by
God. If it were allowable to take the particle ^D, ki,2 adver-
satively, the sense would be clearer. In the next verse he con
firms the same declaration, i.e., that they should be free from
1 Ver. 30. A. V., "the best thereof." Margin, " Heb., fat." Accord
ing to Facciolati, adeps, means liquid fat which does not readily become
hard ; and pinguedo, simply fat, " an oily substance in animals and other
things."
2 ^3,/or, or because. — W.
"Onpourroit aussi translater, Combien que ce soit volre loyer;" it
might also be translated, although this is your reward.— Fr.
288
CALVIN'S HARMONY OF THE FOUR DEUT.XVIII.
all guilt when they had honestly paid the priests. Yet at
the same time they are strictly admonished that they should
not commit themselves hy any fraud ; for God declares that
it would amount to sacrilege, if they should have thievishly
embezzled any of it, and threatens them with capital pun
ishment ; for " to pollute the holy things" of the people, is
equivalent to profaning whatever was consecrated in the
name of the whole people.
DEUTERONOMY, CHAPTER XVIII.
1. The priests the Levites, and
all the tribe of Levi, shall have no
part nor inheritance with Israel :
they shall eat the offerings of the
Lord made by fire, and his inherit
ance.
2. Therefore shall they have no
inheritance among their brethren:
the Lord t* their inheritance, as he
hath said unto them.
3. And this shall be the priest's
due from the people, from them that
otter a sacrifice, whether it be ox or
sheep ; and they shall give unto the
priest the shoulder, and the two
cheeks, and the maw.
4. The first-fruit also of thy com,
of thy wine, and of thine oil, and the
first of the fleece of thy sheep, shalt
thou give him.
5. For the Lord thy God hath
chosen him out of all thy tribes, to
stand to minister in the name of the
Lord, him and his sons for ever.
6. And if a Levite come from any
of thy gates out of all Israel, where
he sojourned, and come with all the
desire of his mind unto the place
which the Lord shall choose ;
7. Then he shall minister in the
name of the Lord his God, as all his
brethren the Levites do, which stand
there before the Lord.
8. They shall have like portions to
eat, besides that which cometh of the
sale of his patrimony.
1. Non erit sacerdotibus Levitis:
et toti tribui Levi portio et hscredi-
tas cum reliquo Israele, oblationes
ignitas Jehovie, et hsereditatem ejus
comedent.
2. Et htereditas non erit illi in
medio fratrum suorum, Jchova est
hsereditas ejus, qucmadmodum dixit
illi.
3. Istud autem erit jus sacer-
dotum a populo, quoad sacrificantes
sacrificium, sive bovem, sive agnum,
dabunt sacerdoti annum, et maxillas,
et ventriculum.
4. Primitias frumenti tui, vini tui,
et olei tui, et primitias vellerisovium
tuarum dabis illi.
6. Ipsumenimelegit Jehova Deus
tuus e cunctis tribubus tuis, ut stet
ad ministrandum nomini Jehovsc,
ipse et filii ejus omnibus diebus.
6. Quum autem venerit Levita ex
aliqua portarum tuarum, ex omni
Israele, ubi ipse peregrinabitur, et
venerit toto desiderio animte suse ad
locum quern elegerit Jehova :
7. Ministrabit nomini Jchovae 1 >ei
sui, sicut omnes fratres ejus Levit«
qui stant illic coram Jehova.
8. Partem similem parti alionim
comedent, prater venditiones ejus ad
patres.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 289
]. The priests, the Levites, and all the tribe of Levi. This
chapter contains three principal heads ; for first, God shews
that there was no reason why the Israelites should be ag
grieved at paying tithes to the Levites, and at remitting the
first-fruits and other oblations to the priests, since this tribe
was deprived of their inheritance. Secondly, He obviates all
quarrels, and prevents unlawful gains and pilfcrings, by as
signing their just share to the priests and Levites. Thirdly,
He defines how the oblations should be parted among them,
and what part of the victims the priests were to take. As
to the first clause, since God was as it were the lot of their
inheritance, they justly claimed to themselves the right
which he had transferred to them. If it were disagreeable
to the people that their revenue should be tithed, God came
as it were between, and declaring that it was His property
in His right as King, appointed the Levites to be His
stewards and collectors for receiving it. There was then no
ground for any one to raise a dispute, unless he chose pro
fessedly to rob God. But this declaration often occurs ; since
it was of great importance that the people should be assured
that God accounted as received by Himself what He had as
signed to the Levites ; not only lest any portion should be
withheld from them, but also that every one should willingly
pay the lawful dues of God's ministers ; and again, lest any
should wickedly murmur because the first-fruits and some
portion of the sacrifices were appropriated for the subsistence
of the priests. Another reason is also expressed, why the
honour assigned to the priests should be paid without grudg
ing ; viz., because God had appointed them to be the minis
ters of His service ; but " the labourer is worthy of his
hire."
3. And this shall be the priests' due. It is not only for
the sake of the priests that God enumerates what He would
have them receive, that they may obtain what is their own
without murmuring or dispute ; but He also has regard to the
people, lest the priests should basely and greedily take more
than their due ; which sacred history relates to have been
done by the sons of Eli, (1 Sam. ii. 23,) for they had advanced
to such a degree of licentiousness, that, like robbers, they
VOL. II. T
290 CALVIN'S HARMONY OF THE FOUR LEV. xxiv. 1.
seized violently on whatever their lusts desired. Lest there
fore they should give way to this gross covetousness, God
prescribes to them certain limits, to which they were to con
fine themselves, so that if they transgressed them, it was
easy for any of the people to convict them of avarice.
6. And if a Levite come. This third head more clearly
explains what is elsewhere more obscurely declared ; for God
seemed to curtail from the Levites whatever He gave to the
priests. But He now more distinctly places the priests in
the first rank, yet so that they should admit the Levites on
the score of their labours to a share of the oblations. This
is the sum of the law, that the Levites who remained at
home, should be content with the tithes, and touch nothing
of the other offerings; but that from whithersoever they
should come to the sanctuary, they were to be accounted as
ministers and take their proper place. By this law then, it
was provided that none should be excluded on the ground of
the intermission of their duties ; and that the condition of
those that dwelt elsewhere should not be worse than of those
who lived at Jerusalem. For although they might reside in
other cities, they did not altogether cease from their minis
try, since they had other duties to perform besides that of
sacrificing the victims. Yet those who entirely devoted
themselves to the work of the sanctuary, were endowed by
God with double honour ; since it was by no means just that
they should be defrauded of their maintenance, who bade
adieu to domestic cares and labours, and occupied themselves
totally in holy offices. That this distribution was not super
fluous, will best appear from the narrative of Jpsephus, who
relates that the1 priests seized on the tithes by violence,
and deprived the Levites of their subsistence by hostile
measures.
1 " About this time King Agrippa gave the high priesthood to Ismael,
who was the son of Fabi. And such was the impudence and boldness that
had seized on the high priests, that they had the hardiness to send their
servants into the threshing-floors, to take away those tithes that were due
to the priests ; insomuch that it so fell out that the poorer sort of the
priests died for want." — Whiston's Josephus, Antiq. xx. ch. viii. sec. 8.
See also ch. ix. sec. 2.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 291
LEVITICUS, CHAPTER XXIV.
5. And tliou shalt take fine flour, 5. Accipies similam, et coques
and bake twelve cakes thereof: two ex ea duodecim placentas : duarum
tenth-deals shall be in one cake. decimarum sit unaquscque placenta.
G. And tliou shalt set them in two 6. Et pones eas in duobus ordini-
rows, six on a row, upon the pure bus : seni ordines super mensam
table before the Lord. mundam coram Jehova.
7. And thou shalt put pure frank- 7. Pones quoque super ordinem
incense upon each row, that it may utrunque thus purum, eritque pani
be on the bread for a memorial, even in mernoriale et incensum Jehova).
an offering made by fire unto the
Lord.
8. Every sabbath he shall set it in 8. Per singula sabbatha ordinabit
order before the Lord continually, illos coram Jehova semper, a filiis
being taken from the children of Israel foedere sempiterno.
Israel by an everlasting covenant.
9. And it shall be Aaron's and 9. Et erit Aharonis et filiorum
his sons; and they shall eat it in ejus,quiconiedent cumin loco sancto:
the holy place: for it is most holy quia sanctitatis sanctitatum est ei ex
unto him of the offerings of the Lord oblationibus ignitis Jeliovaj statute
made by fire by a perpetual statute, perpetuo.
We now come to the third part of the external service of
God, which will bring us to the end of our exposition of the
Second Commandment. We have, then, now to treat of the
sacred oblations, the first place amongst which I have thought
it best to give to the loaves, which had their peculiar table
opposite the candlestick on the north side, as we saw in the
construction of the Tabernacle ; for although the mention of
them will recur elsewhere, yet, since they were offered
separately, and placed before the Ark of the Covenant, as it
were in God's sight, they must not be treated of apart from
the sacrifices. I have already explained that this was no
ordinary symbol of God's favour, when He descended fami
liarly to them, as if He were their messmate. They were
called " the bread of faces/'1 because they were placed be
fore the eyes of God ; and thus He made known His special
favour, as if coming to banquet with them. Nor can it be
doubted but that He commanded them to be twelve in num-
1 DEBTOR?, " panes facierum." In Ex. xxv. 30. as in several other
places, the skew-bread of A.V. is a translation of these words. — W.
292 CALVIN'S HARMONY OF THE FOUR EXOD.XXIX.
her, with reference to the twelve tribes, as if He would admit
to His table the food offered by each of them. The " two
tenths" make the fifth part of the ephah. And it is plain
indeed that this rite was thus accurately prescribed by God,
lest diversity in so serious a matter might gradually give
birth to many corruptions. In the word " tenths/' He seems
to allude to the tax which He had imposed on the people,
that thus the holiness of the loaves might be enhanced.
But why He required two " tenths" rather than one I know
not, nor do I think it any use more curiously to inquire. I
refer to the frankincense the words, " that it may be on the
bread for a memorial ;" as if it were said that the bread,
seasoned by the smell of the incense, would renew the me
mory of the children of Israel, so that they should be of sweet
savour before God. Others translate it " a monument" in
stead of "for a memorial," but with the same meaning.
But although some think that the bread itself is called a
memorial, it is more applicable to the frankincense ; for it is
afterwards added, that the incense should be at the same
time a burnt sacrifice, viz., because in it the bread was, as
it were, offered in burnt sacrifice.
EXODUS, CHAPTER XXIX.
38 Now this is that which thou 38. Hoc est quod facies super
•halt offer upon the altar; two lambs altarc, agnos anniculos jugiter in
of the first year, day by day conti- singulos dies.
The one lamb thou shalt offer 39. Agnum unum facies mane,
in the morning, and the other lamb et agnum unum inter duas vesperas.
thou shalt offer at even:
40 And with the one lamb a tenth- 40. Et decimam partem amilse
deal of flour mingled with the fourth mistre oleo contuso, quartam partem
part of an hin of beaten oil ; and hin et libamen, quartam partem bin
the fourth part of an liin of wine/or vini in agnum unum.
a drink-offering.
41 And the other lamb thou shalt 41. Agnum alter urn facies inter
offer at even, and shalt do thereto duas vesperas sicut minha matutmo,
according to the meat-offering of the et sicut libainini ejus facies ei in
morning, and according to the (kink- odorem quietis, oblationem igmtam
offering thereof, for a sweet savour, an Jehovse.
offering made by fire unto the Lord.
2NDCOMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 293
42. This shall be a continual 42. Holocaustum juge in gene-
burnt-offering throughout your ge- rationes vestras, ad ostium taberna-
nerations, at the door of the taber- culi conventionis coram Jehova, quo
nacle of the congregation, before the conveniam vobiscum ut tecum lo-
Lord; where I will meet you, to quar.
speak there unto thee.
43. And there I Avill meet with 43. Et conveniam illic cum filiis
the children of Israel, and the taber- Israel, et locus sanctificabitur in
nacle shall be sanctified by my glory, gloria mea.
44. And I will sanctify the taber- 44. Sanctificabo tabernaculum
nacle of the congregation, and the conventionis et altare, Aharonem
altar : I will sanctify also both Aaron quoque et filios ejus, et sacrificia, ut
and his sons, to minister to me in sacerdotio fungantur mihi.
the priest's office.
45. And I will dwell among the 45. Habitaboque in inedio nlio-
children of Israel, and will be their rum Israel, et ero ipsis in Deum.
God.
46. And they shall know that I 46. Et scient quod sum Jehova
am the Lord their God, that brought Deus eorum, qui eduxi eos e terra
them forth out of the land of Egypt, JEgypti : ut habitarem in medio
that I may dwell among them: I eorum. Ego Jehova Deus eorum
am the Lord their God.
The custom of sacrificing has always been in use among
all nations, and its origin is doubtless to be traced to the
ancient Fathers ; but after the whole world had fallen away
into superstition, first of all, the rites themselves became de
generate, when every one invented something new for him
self, and made an absurd mimicry of whatever remained
having any similarity, since they no longer retained their
proper end and use. All heathendom was ignorant of the
reason why it was needful that God should be appeased by
blood ; and therefore they shed the blood of their victims
unreasonably, inasmuch as they did not know themselves to
be guilty before God, so as humbly to seek for pardon ; and
much less did they apply their minds to embrace the atone
ment, which was not only predestinated in God's secret
counsels, but likewise promised to men. Hence we infer that
all the religious services of the Gentiles were rejected of God,
(reprobatos,) since they were not based upon His word.
Only let this be deemed sure, that, by the very custom of
sacrifice, adulterated as it was, they were convicted of their
own un worthiness, so that they should have acknowledged
that God can only be propitiated towards the human race
through the medium of a reconciliation. Foolish, then, was
294 CALVIN'S HARMONY OF THE FOUR EXOD.XXTX.
the philosophy of Pythagoras, which held that God's name
was contaminated by sacrifices ; for thus does the Poet in
troduce him, inveighing against the eating of flesh, (et? rrjv
«* Nor will the sin itself their hearts content :
The very gods must share that guilty deed,
And He, they think, who reigns omnipotent,
Joys to behold the patient victim bleed.
Spotless it stands, of perfect form confess'd,
(Its beauty nerves the hand which else might spare,)
Before the shrine, with gold and fillets dress'd,
And all unconscious, hears its murderer's prayer.
It sees the fruits itself has toiled to rear
Placed on its honoured brow ; and as the blow
Descends, perchance the blood-stained knives appear,
Mirror'd before it in the streamlet's flow."1
2He was pained that an innocent animal should be slain
for man's sin ; but lie might have considered, what it was
gross ignorance not to feel, that men are but too impudently
audacious and foolhardy if they come into God's presence to
ask His pardon, seeing that lie is justly offended with them
all. There is, therefore, nothing absurd in submitting to the
eyes of sinners that judgment of death which they deserve,
in order that, descending into themselves, they may begin
seriously to abominate the sin in which they fondly indulged
themselves. But this was the chief cause of the error of
Pythagoras, that he knew not that God could not be recon
ciled without an expiation. Since, however, this is a thing
which is beyond the reach of the human mind, let us, who
have ever truly sought after God, learn, under the guidance
and teaching of Scripture, that He has appointed the propi-
1 Ovid Metam. xv. 127. The version here attempted is at least literal.
That in Garth's Translation, though sanctioned by a great name, is but a
poor paraphrase. The Fr. omits the whole quotation. The original
stands thus, —
"Nee satis est quod tale nefas committitur : ipsos
Inscripsere deos sceleri, numenque supernum
Credo laboriferi credunt gaudere juvenci.
Victima labe carens, et pra?stantissima forma,
(Nam placuisse nocet) vittis praesignis et auro
JMstitur ante aras, auditque ignara precantem ;
Imponique sure videt inter cormia fronti
Quas coluit frnges: percussaque sanguine cultros
Inficit in liquid a provisos forsitan unda."
1 "Ce fantastique, &c." — Fr.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 295
tiation to be by blood ; so that, before the delivery of the
Law, religion was always sanctioned by sacrifices. Nor can
it be doubted but that by the sacred inspiration of the
Spirit, the holy fathers were directed to the Mediator, by
whose death God was hereafter to be appeased ; and surely
if Christ be put out of sight, all the sacrifices that may be
oifered differ in no respect from mere profane butchery.
But afterwards a clearer revelation was added in the Law ;
and since many modes of sacrificing were heaped together by
the Gentiles, God left out no part of them at all which might
afford a profitable exercise for believers, whether their piety
was to be testified, or thanksgivings to be made, or zeal to
be added to their prayers, or purification to be sought, or
sins to be atoned for. Yet the twofold division of them is
complete and clear when we say that some of them were ex
piatory, and others testimonies of gratitude. Thus, under
the first head I include the rites of consecration, by which
God would have the priests initiated, since purification was
their main object. Moreover, since it is plain that God can
listen to no prayers without the intercession of Christ, the
constant morning and evening sacrifice was instituted to
consecrate the prayers of the Church ; and, even when they
only celebrated the bounties of God, blood was shed, that
they might know that not even their gratitude was accept
able to Him, except through the sacrifice of the Mediator ; in
a word, that nothing pure can proceed from men unless
purged by blood.
38. Now this is that which thou shalt offer. I have thought
it well to give the first place among the sacrifices to that
daily one which is called the continual sacrifice ; for God
would have two lambs offered to Him every morning and
evening, that the people might perpetually exercise them
selves in the recollection of the future reconciliation. But,
although the sacrifices were constantly repeated under the
Law, inasmuch as their offering had no efficacy in expiating
sin, yet it must be observed that, as the priest entered once
every year into the holy of holies with blood, so it was pro
fitable that another kind of victim should be daily set before
the people's eyes, in order that they might reflect that they
2.06 CALVIN'S UAHMONY OF THE FOUR EXOD.xxix.38.
had constant need of being reconciled to God. Propitiation
was, therefore, daily made with two lambs, that the Israelites,
being reminded of their guilt and condemnation, from the
beginning to the end of the day, might learn to fly to God's
mercy. The lamb chosen for this sacrifice was spotless and
entire, for the mention of its age (one year) implies its per
fection or cntireness. It was oifered with a cake made with
oil, and a libation of wine ; and doubtless the ancients were
reminded by these symbols that it is not lawful to offer
anything tasteless to God. True that God was not gra
tified by their sweet savour, neither did lie desire to accus
tom the priests to delicacies that they might be epicures
under colour of religion ; for the scent of wine cannot in
itself be pleasing to God ; but the object of these seasonings
was that the people should not rest in the bare and empty
figures, but should acknowledge that something better and
more excellent underlay them. The savour of the wine and
oil, then, was nothing else than the spiritual truth; that the
people, for their part, might bring to the sacrifices faith and
repentance. And assuredly the external ceremony without
the reality would have been mere folly. Even heathen
nations partially imitated this rite ; whence those words of
Horace,-—
" Utque sacerdotis fugitivus, liba recuso:"1
" And like a runaway from priests, cakes I refuse :"
whereby he implies that cakes were universally offered to
idols. But this was a mere blind mimicry, for they looked
no higher, but thought that their gods took delight, like
human beings, in sweet and delicate foods ; whilst, as I have
above hinted, God's intention was very different ; for, by the
external savour, He desired to arouse His people, so that,
being affected by a serious feeling of repentance, and by pure
faith, they should seek for the remission of their sins, not in
these lambs which they saw slain, but in the victim promised
to them. They called it the "continual" sacrifice, because
God commanded it to be offered continually through all
generations ; but it appears from Daniel that it was tem
porary, for it ceased at the coming of Christ ; for so speaks
1 Ilor. Epis. i. x. 10.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 297
the angel : Christ " shall confirm the covenant with many
for one week : and in the midst of the week he shall cause
the continual sacrifice, and the oblation (minha) to cease/'1
(Dan. ix. 27.) It is clear that he speaks of this kind of
sacrifice. Hence we assuredly gather that by this sacrifice
the minds of the people were directed to Christ. But if this
was its use and object with the ancients, the profit of it now
returns upon us, that we may know that whatever was then
shewn under the figure was fulfilled in Christ. God promises
that this sacrifice would be to Him " a savour of rest/'2 We
may not, therefore, doubt but that He has been altogether pro
pitiated to us by the sacrifices of His only-begotten Son, and
has remitted our sins. But although Christ was once of
fered, that by that one offering He might consecrate us for
ever to God, yet by this daily sacrifice under the Law, we
learn that by the benefit of His death pardon is always ready
for us, as Paul says3 that God continually reconciles Himself
to the Church when He sets before it the sacrifice of Christ
in the Gospel. As to the word minha* although it is de
rived from ni"0, nachah, which means to offer, still we must
consider it to be peculiarly applied to this oblation, which
was a kind of appendix to the daily sacrifice. There arc
some, too, who restrict it to the evening sacrifice alone, but,
when it is used in connection with victims, it is also extended
generally to other offerings.
42. At the door of the tabernacle5 of the congregation. This
passage shews us in what sense the word HS?1ft, mogned, is
used, when it is employed in connection with the tabernacle.
Some translate it " testimony ;" others, " church ;" others,
"assembly/' (conventum;*) others, "appointment," (constitu-
tum ;) but its etymology is sufficiently shewn in this passage;
for, when Moses gives the reason of its appellation, he uses
the word I^T, yagnad, from whence it is derived. What,
1 A. V., " The sacrifice and the oblation to cease."
8 See Numbers xxviii. 2. Margin, A. V., "a savour of my rest/'
8 The reference here is to 2 Cor. vii. 2, a misprint, I presume, for vi. 2.
4 nnjft, A. V., "meat offering." In deriving this word from nru, C.
follows S. M. ; but later lexicographers observe that this verb means to
go or lead, and not to offer; while they tell us that the root HJ£ has been
preserved in Arabic, and signifies to give freely. — W.
5 « Conventionis ;" of the convention. — Lot.
298 CALVIN'S HARMONY OF THE FOUR ExoD.xxix.46.
then, is the tabernacle of the convention ? God Himself
answers, that it is the place which He has chosen and ap
pointed unto His people, that they may there mutually come
to agreement with each other. Some conceive its root to be
rntf, gnadah, which is to make protestation as by a solemn
rite ; but since this is opposed to grammar, I will take what
is certain. The word "1ST, yagnad, in this construction,
means to contract or agree with another, or at least to meet
for the transaction of mutual business ; no word, therefore,
has appeared to me more nearly equivalent to it than con-
vention; for the fact that God invited them to familiar col
loquy, was of the greatest weight in preserving the modest
reverence of the faithful towards the priests. In the next
verse He repeats to them, addressing them in the third per
son, that whosoever shall desire to be reckoned among the
Israelites, should not turn away or wander elsewhere ; for a
law is laid down for all the children of Israel, that they
should seek God there. Another confirmation is subjoined,
i.e., that this place ought to be sanctified, because God will
there magnificently display His glory. In fine, from the
whole passage, it appears that God's design was to keep the
people bound to Him by the tie of the Levitical priesthood ;
yet we must observe that it is God alone who sanctifies both
the place and the offerings, as well as the men themselves.
Wherefore frivolous is the boast of those who arrogate more
than God has conferred upon them. If we believe the Pope,
in him is the holiness of holiness ; yet, since he docs not
produce God's authority for this, but vaunts himself of titles
invented without foundation, we may safely laugh at his
stupid impudence. But from this and similar passages, our
doctrine is taken that Christ ought not to be estimated
humanly, but according to His heavenly and divine power.
Hence, too, is refuted the boast of the Popish priests that
they offer Christ ; for we must always ask them, By what
authority? since God claims for Himself alone this right of
sanctifying those who exercise the lawful priesthood.
46. And they shall know that I am the Lord. In these
words God signifies that He has not only been the deliverer
of His people on one occasion, but with the object of pre-
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
299
siding over their welfare, and of demonstrating practically
that He dwells among them. He, moreover, appointed the
sanctuary to be the symbol of His presence, and, as it were,
its pledge ; from whence He would have the rule of piety
proceed, and be sought for by His worshippers.
NUMBERS, CHAPTER XXVIII.
1 . And the Lord spake unto Moses,
saying,
2. Command the children of Is
rael, and say unto them, My offering,
and my bread for my sacrifices made
by fire, for a sweet savour unto me,
shall ye observe to offer unto me in
their due season.
3. And thou shalt say unto them,
This is the offering made by fire
which ye shall offer unto the Lord ;
two lambs of the first year without
spot, day by day, for a continual
burnt-offering.
4. The one lamb shalt thou offer
in the morning, and the other lamb
shalt thou offer at even ;
5. And a tenth part of an ephah
of flour for a meat-offering, mingled
with the fourth part of an hin of
beaten oil.
6. It is a continual burnt-offering,
which was ordained hi mount Sinai
for a sweet savour, a sacrifice made
by fire unto the Lord.
7. And the drink-offering thereof
shall be the fourth part of an hin for
the one lamb : in the holy place shalt
thou cause the strong wine to be
poured unto the Lord for a drink-
offering.
8. And the other lamb shalt thou
offer at even : as the meat-offering
of the morning, and as the drink-
offering thereof, thou shalt offer if, a
sacrifice made by fire, of a sweet
savour unto the Lord.
9. And on the sabbath- day two
lambs of the first year without spot,
and two tenth-deals of flour for a
meat-offering, mingled with oil, and
the drink-offerins; thereof.
1. Et loquutus est Jehova ad
Mosen, dicendo :
2. Prsecipe filiis Israel, et die eis,
Oblationem meam, panem ineum in
oblationibus meis ignitis in odorem
quietis mesc custodietis, ut offeratis
mihi tempore suo.
3. Dices prrcterea illis, Ilsec est
oblatio ignita quam offeretis Jehovre,
agnos anniculos immaculatos duos
quotidie holocaustum juge.
4. Agnum iinum facies mane, et
agnum alterum inter duas vesperas.
5. Et offeres decimam partem
epha similre et in minham permista?
oleo contuse, cum quarta parte hin.
6. Istud est holocaustum juge
quod factum est in monte Sinai, in
odorem quietis, oblationem ignitam
Jehovse.
7. Porro libamen ejus quartam
partem hin per singulos agnos in
sanctuario liba libamen sechar Je-
hovse.
8. Agnum autem alterum facies
inter duas vesperas, secundum obla
tionem matutinam, et secundum liba
men ejus facies oblationem ignitam,
in odorem quietis Jehovse.
9. Die vero Sabbathi facies duos
agnos anniculos immaculatos, et duas
decimas ephi similar in minham per-
mistfe oleo, et libamen ejus.
300
CALVIN'S HARMONY OF THE FOUR NUMB.XXVIII. 3.
10. This is the burnt-offering of
every sabbath, beside the continual
burnt-offering, and his drink-offering.
1 1 . And in the beginnings of your
months ye shall offer a burnt-offer
ing unto the Lord ; two young bul
locks, and one ram, seven lambs of
the first year without spot :
12. And three tenth-deals of flour
for a meat-offering, mingled with oil,
for one bullock ; and two tenth-deals
of flour for a meat-offering, mingled
with oil, for one ram ;
13. And a several tenth-deal of
flour mingled with oil for a meat
offering unto one \&mib,for a bumt-
ottering of a sweet savour, a sacrifice
made by fire unto the Lord.
1 4. And their drink-offerings shall
be half an hin of wine unto a bul
lock, and the third part of an hin
unto a ram, and a fourth part of an
hin unto a lamb : this is the burnt -
offering of everv month throughout
the months of the year.
15. And one kid of the goats for
a sin-offering unto the Lord shall be
ottered, beside the continual burnt-
offering, and his drink-offering.
10. Istud est holocaustum Sab-
bathi, in Sabbatho suo ultra holo
caustum juge in libamen ejus.
11. Similiter in capitibus mensium
vestrorum ofleretis holocaustum Je-
hovae : juvencos filios bovis duos, et
arietem unum, agnos anniculos im-
maculatos septem.
12. Et tres decimas ephi similar
in minham permixtae oleo in juven
cos singulos, et duas decimas ephi
similre in minham permixtie oleo in
singulos arietes.
13. Et singulas decimas oblatio-
nem sirnihe in minham permixtae oleo,
in singulos agnos, holocaustum
odoris quietis, oblatio ignita Jehovse.
14. Msec autcm libamina eorum
e vino : dimidium hin etiam in sin
gulos juvencos, et tertia pars hin in
arietem, et (juarta pars hin in singu
los agnos. Hoc est holocaustum
singulorum mensium per singulos
menses anni.
15. Et hircus caprarum unus in
sacrificium pro peccato fiet Jehovae,
prwter holocaustum juge, et libamen
ejus.
1. And the Lord spake unto Moses. Moses, being about to
speak again of the " continual" sacrifice, premises in general
that the people should diligently follow in their offerings
whatever God has enjoined ; for by the word " observe," (cus-
todiendi,) not only diligence, but obedience is also expressed.
But, in order that they should more earnestly beware of
every transgression, God calls either that which was wont
daily to be placed on the table, or that which was annexed
to the burnt-offerings, His bread, as if He ate of it after the
manner of men. It is indeed a hard expression, but the
rudeness of His ancient people obliged Him to speak thus
grossly, that, on the one hand, they might learn this rite to
be acceptable to God, just as food is acceptable to man ; and,
on the other, that they might study to offer their sacrifices
more purely and chastely.
3. And thou shalt say unto them. He repeats what we
have seen in Exodus, that they should kill two lambs daily,
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 301
one in the morning, and the other in the evening ; but he
speaks more fully of the concomitants of flour and wine, and
also refers to the antiquity of this kind of sacrifice as its re
commendation, because it began to be offered to God on
Mount Sinai, and was a "savour of rest."1 The libation of
wine, of which mention is made, was also in use among hea
then nations ; but, inasmuch as it was without the command
and promise of God, it could not but be unmeaning (insipi-
dum.)2 And it is probable (as we have seen elsewhere) that
many of the heathen rites descended from the ancient fathers
but as a false and empty imitation ; for when they had for
gotten the reason of them, all they did could only be a mere
theatrical pageantry. But we have said that thus men were
reminded always to have God before their eyes in their daily
food ; and therefore in every way to accustom themselves to
cultivate holiness.
9. And on the Sabbath-day. What was omitted in the
former passage is here supplied, i.e., that on the Sabbath the
continual sacrifice was to be doubled, and two lambs offered
instead of one ; for it was reasonable that, as the seventh
day was peculiarly dedicated to God, it should be exalted
above other days by some extraordinary and distinctive mark.
He also commands greater sacrifices to be offered at the
beginning of the month or new moon, viz., two bullocks and
one ram, and a goat for a sin-offering ; for we know that the
first day of every month was consecrated to God, that the
people might more frequently have the remembrance of
their religious duties renewed ; and the goat for an atone
ment for sin was added, in order that every month they
should present themselves as guilty before God to deprecate
His wrath.
NUMBERS, CHAPTER XXVIII.
16. And in the fourteenth day of 16. Mense autem primo decima
the first month is the passover of quarta die mensis, Pesah est Je-
the Lord. hovse.
1 A. V., " a sweet savour." Marc/in, "Heb., a savour of my rest."
3 Fr., "9'a este moins que ripopper, comme on dit;" Ripope, i.e., bad
wine.
302
CALVIN S HARMONY OF THE FOt'll NUMB.XXV1II.
17. And in the fifteenth day of
tliis month is the feast : seven days
shall unleavened bread be eaten.
18. In the first day shall be an
holy convocation : ye shall do no
manner of senile work therein.
19. But ye shall offer a sacrifice
made by fire, for a burnt-offering
unto the Lord ; two young bullocks,
and one ram, and seven lambs of the
first year: they shall be unto vou
without blemish.
20. And their meat-offering shall
l>e of flour mingled with oil : three
tenth-deals shall ye offer for a bul
lock, and two tenth-deals for a ram;
21. A several tenth-deal slialt
thou offer for every lamb, through
out the seven lambs :
•22. And one goat for a sin-offer
ing, to make an atonement for
you.
23. Ye shall offer these beside the
burnt-offering in the morning, which
is for a continual burnt-offering.
24. After this manner ye shall
offer daily, throughout the seven
days, the meat of the sacrifice made
by lire, of a sweet savour unto the
Lord : it shall be offered beside the
continual burnt-offering, and his
drink-offering.
25. And on the seventh day ye
shall have an holy convocation ; ye
shall do no servile work.
20. Also in the day of the first-
fruits, when ye bring a new meat
offering unto the Lord, after your
weeks be out, ye shall have an holy
convocation ; ye shall do no servile
work :
27. But ye shall offer the burnt-
offering for a sweet savour unto the
Lord ; two young bullocks, one ram,
seven lambs of the first year ;
28. And their meat-offering of
flour mingled with oil, three tenth-
deals unto one bullock, two tenth-
deals unto one ram,
29. A several tenth-deal unto one
lamb, throughout the seven lambs ;
30. And one kid of the goats, to
make an atonement for you.
31. Ye shall offer them beside the
17. Et in decimo quinto die mensis
hujus solennitas : septem diebus
panis infermentatorum comedetur.
18. Die primo convocatio sancta
erit: omne servile nonfacietis.
19. Offeretis autem oblationem
ignitam, et holocaustum Jehovre
juvencos filios bovis duos, et arietem
unum, ct septem agnos anniculos :
immaculati erunt vobis.
20. Et minha eorum erit simila
permixta oleo. tres decimal in sin
gulos juvencos, et duas dccimas in
singulos arietes facietis.
21. Singulas decimas facies in
agnos singulos in septem agnis.
22. Et hircum in sacrificium pro
peccato imum, ad expiandum vos.
23. Pneter holocaustum matu-
tinum : quod est holocaustum juge,
facietis ista.
24. Secundum hajc facietis singu-
lis diebus septem dierum, panem ob-
lationis ignitte odoris quietis Jehovae :
ultra holocaustum juge fiet, et liba-
men ejus.
25. Septimo autem die convocatio
sancta erit vobis : omne opus senile
non facietis.
26. Porro die primitiarum quando
offcretis minham novani Jehovaj in
hebdomadibus vestris, convocatio
sancta erit vobis : omne opus servile
non facietis.
27. Et offeretis holocaustum in
odorem quietis Jehovse : juvencos
filios bovis duos, arietem unum, et
septem agnos anniculos.
28. Et oblationem eorum similam
permixtam oleo, tres decimas in sin
gulos juvencos, duas decimas per
arietes singulos.
29. Singulas decimas per agnos
singulos, septem agnis.
30. Hircum caprarurn unum ad
expiandum vos.
31. Pneter holocaustum juge et
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 303
continual burnt-offering, and his minham ejus facietis: immaculati
meat-offering, (they shall be unto erunt vobis et libamina eorum.
you without blemish,) and their
drink-offerings.
1 6. A nd in the fourteenth day. It is true that the instruction
here given has some connection with the feast of the passover,
but since the sacrifices are avowedly treated of, and no mention
is made of its other observances, except in this place, I have
connected it with the continual sacrifice, as its concomitant
or part. Moses cursorily refers, indeed, to what we have
already seen, i.e., that the people should abstain from leaven
for seven days, and eat unleavened bread ; but he afterwards
descends to the main point of which he here proposed to
treat, viz., that the people should slay two bullocks as a
burnt-offering, a ram, and seven lambs, together with a goat
for a sin-offering ; and that this sacrifice should be repeated
through the whole week. In order, then, that the reverence
paid to the passover should be increased, this extraordinary
sacrifice was added to the continual one, partly that they
might thus be more and more stimulated to devote them
selves to God ; partly that they might acknowledge how
familiarly He had embraced them with His favour, inasmuch
as He took these offerings from their flocks and herds, and
required the sacred feast to be prepared for Him out of
their cellars and granaries also ; partly, too, that professing
themselves to be worthy of eternal death, they should fly to
Him to ask for pardon, and at the same time should under
stand that there was but one way of reconciliation, i.e., when
Grod should be propitiated by sacrifice.
26. Also in the day of 'the first-fruits. Moses delivers the
same commandment as to another festival, viz., that on which
they offered their first-fruits. Then, also, he instructs them,
the continual sacrifice was to be increased by the addition
of two bullocks, one ram, seven lambs, a goat for a sin-offer
ing, together with the minha and a libation, with the object,
of which I have already spoken. A perplexing difficulty
here arises, because in Leviticus xxiii. one bullock is men
tioned instead of two, and, on the contrary, two rams instead
of one.1 Some think that an option was left to the priests
1 " Josephus and Maimonides understand that they were distinct sacri-
304 CALVIN'S HARMONY OF THE FOUR NUMB. XXVIII. 2(j.
in this matter ; but when I consider how precisely God's
commands were given in everything, 1 question whether
sucli an alternative was left to their discretion. The notion
that God had once been content with a single bullock, as some
think, because they were not abundant in the desert, appears
to me a subterfuge. I confess I do not know how to get out
of this difficulty, unless perhaps we say, that inasmuch as
sufficiently exact provision had been made, in all other par
ticulars, that nothing should be done without reason, in this
respect only they were reminded that God in Himself cares
not for greater or less victims. Nor does any reverence pre
vent us from saying that, as it sometimes happens in minor
matters, a wrong number may have crept in from the care
lessness of scribes j1 and this is probably the most natural
solution. The more correct reading, in my opinion, is, that
they should offer two bullocks and one ram ; but since it is
elsewhere explained why God appointed this day, he only
briefly recites here : " When they bring the minha with the
first-fruits/'
NUMBERS, CHAPTER XXIX.
1. And in the seventh month, on 1. Mense autera septimo, primo
the first day of the month, ye shall die ejusdem, convocatio sancta erit
have an holy convocation : ye shall vobis : nullum opus servile facietis,
do no servile work : it is a day of dies clangoris erit vobis.
blowing the trumpets unto you.
2. And ye shall offer a burnt- 2. Et facietis holocaustum in odo-
offering for a sweet savour unto the rem quietis Jehova?, juvencum filium
Lord ; one young bullock, one ram, bovis unum, arietem ununi, agnos
and seven lambs of the first year, anniculos septem immaculatos :
without blemish :
3. And their meat-offering shall 3. Et minham eorum ex simila
be of flour mingled with oil, three permixta oleo, tres decimas per sin-
tenth-deals for a bullock, and two gulos juvencos, duas decimas per sin-
tenth-deals for a ram, gulos arietes :
fices. Aben-Ezra and others think that it was left to the priest which he
would offer." — Brightwell on the Pentateuch, in loco.
1 The conjecture of C. receives no support from the modern collections
of various readings ; for though the number two is wanting in one of Ken-
nicott's JlfSS., the word for bullocks is in the plural in that same MS.;
and the two most ancient versions, viz., the LXX, and the Syriac agree
with the received text both here and in Leviticus xxiii. 8. W.
LND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
305
4. And one tenth-deal for one
lamb, throughout the seven lambs ;
5. And one kid of the goats for a
sin-offering, to make an atonement
for you :
6. Beside the burnt-offering of
the month, and his meat-offering,
and the daily burnt-offering, and his
meat-offering, and their drink-offer
ings, according unto their manner,
for a sweet savour, a sacrifice made
by fire unto the Lord.
7. And ye shall have on the tenth
day of this seventh month an holy
convocation ; and ye shall afflict your
souls : ye shall not do any work
therein, :
8. But ye shall offer a burnt-offer
ing unto the Lord for a sweet sa
vour ; one young bullock, one ram,
and seven lambs of the first year;
they shall be unto you without
blemish.
9. And their meat-offering shall
be of flour mingled with oil, three
tenth-deals to a bullock, and two
tenth-deals to one ram,
10. A several tenth-deal for one
lamb, throughout the seven lambs;
11. One kid of the goats for a
sin-offering, beside the sin-offering
of atonement, and the continual
burnt-offering, and the meat-offering
of it, and their drink-offerings.
12. And on the fifteenth day of the
seventh month ye shall have an holy
convocation ; ye shall do no servile
work, and ye shall keep a feast unto
the Lord seven days.
13. And ye shall offer a burnt-
offering, a sacrifice made by fire, of
a sweet savour unto the Lord ; thir
teen young bullocks, two rams, and
fourteen lambs of the first year;
they shall be without blemish :
14. And their meat-offering shall
be of flour mingled with oil, three
tenth-deals unto every bullock of the
thirteen bullocks, two tenth-deals to
each ram of the two rams,
15. And a several tenth deal to
each lamb of the fourteen lambs ;
16. And one kid of the goats for
a sin-offering, beside the continual
VOL. II.
4. Et decimam imam per singulos
agnos, per septem agnos.
5. Et hircum caprarum unum in
sacrificium pro peccato, ad expian-
dum vos.
6. Prreter holocaustum calenda-
rum, et minham ejus, et holocaustum
juge, minhamque ejus, et libamina
eorum, secundum ritus suos, in
odorem quietis, oblatio ignita Je-
hovse.
7. Decimo autem die mensis sep-
timi hujus, convocatio sancta erit
vobis, affligetisque animas vestras :
nullum opus facietis.
8. Et offeretis holocaustum Je-
hov?e in odorem quietis, juvencum
filium bovis unum, arietem unum,
agnos anniculos septem : immaculati
erunt vobis.
9. Et minham eorum ex simila
conspersa oleo, tres decimas in sin
gulos juvencos, duas decimas in sin
gulos arietes :
10. Singulas decimas per agnos
singulos, per septem agnos.
11. Hircum caprarum unum in
sacrificium pro peccato : prseter ob-
lationem pro peccato expiationum :
et holocaustum juge, et minham
ejus, libaminaque eorum.
12. Porro decimaquinta die men-
sis septimi, convocatio sancta erit
vobis: nullum opus servile facietis,
et celebrabitis solennitatem Jehovae
septem diebus.
13. Et holocaustum, et oblatio-
nem ignitam in odorem quietis Je-
hovse, juvencos filios bovis tredecim,
arietes duos, agnos anniculos qua-
tuordecim : immaculati erunt.
14. Minham quoque eorum ex
simila conspersa oleo, tres decimas
in juvencos singulos tredecini juven-
cis : duas decimas in arietes singulos
duobus arietibus.
15. Et singulas decimas per agnos
singulos, quatuordecim agnis.
16. Et hircum caprarum unum in
sacrificium pro peccato : prseter ho-
U-
306
CALVIN'S HARMONY OF THE FOUR NUMB.XXIX.
burnt-offering, his meat-offering, and
his drink-offering.
17. And on the second day ye
shall offer twelve young bullocks,
two rams, fourteen lambs of the first
year, without spot :
18. And their meat-offering, and
their drink-offerings, for the bul
locks, for the rams, and for the
lambs, shall be according to their
number, after the manner ;
19. And one kid of the goats for
a sin-offering, beside the continual
burnt-offering, and the meatoffering
thereof, and their drink-offerings.
20. And on the third day eleven
bullocks, two rams, fourteen lambs
of the first year, without blemish:
21. And their meat-offering, and
their drink-offerings, for the bul
locks, for the rams, and for the
lambs, shall be according to their
number, after the manner ;
22. And one goat for a sin-offer
ing, beside the continual burnt-
offering, and his meat-offering, and
his drink-offering.
23. And on the fourth day ten bul
locks, two rams, and fourteen lambs
of the first year, without blemish :
24. Their meat-offering, and their
drink-offerings, for the bullocks, for
the rams, and for the lambs, sh<ill
be according to their number, after
the manner ;
25. And one kid of the goats for
a sin-offering, beside the continual
burnt-offering, his meat-offering, and
his drink-offering.
26. And on the fifth day nine bul
locks, two rams, and fourteen lambs
of the first year without spot :
27. And their meat-offering, and
their drink-offerings, for the bullocks,
for the rams, and for the lambs,
shall be according to their number,
after the manner ;
28. And one goat for a sin-offer
ing, beside the continual burnt-offer
ing, and his meat-offering, and his
drink-offering.
29. And on the sixth day eight bul
locks, two rams, and fourteen lambs
of the first year, without blemish :
locaustum juge, minham ejus et liba-
men ejus.
17. Die autem secundo juvencos
filios bovis duodecim, arietes duos,
agnos anniculos quatuordecim imma-
culatos.
18. Et minham eorum, et liba-
mina eorum in juvencos, in arietes,
in agnos secundum numerum eorum,
juxta morera.
19. Et hircum caprarum unum in
sacrificium pro peccato : prreter ho-
locaustum juge, et minham ejus, et
libamina eorum.
20. Die vero tertio juvencos un-
decim, arietes duos, agnos anniculos
quatuordecim immaculatos.
21. Et minham eorum, et liba
mina eorum in juvencos, in arietes,
et in agnos, secundum numerum
eorum, juxta morem.
22. Et hircum in sacrificium pro
peccato unum, praeter holocaustum
juge, et minham ejus, et libamen
ejus.
23. Die autem quarto juvencos
decem, arietes duos, agnos anniculos
quatuordecim immaculatos.
24. Minham eorum et libamina
eorum in juvencos, in arietes, et in
agnos, secundum numerum eorum,
juxta morcm.
25. Et hircum caprarum unum
in sacrificium pro peccato, pneter
holocaustum juge, minham ejus et
libamen ejus.
20. Et die quinto juvencos no-
vem, arietes duos, agnos anniculos
quatuordecim immaculatos.
27. Et minham eonim, et liba
mina eorum, in juvencos, in arietes,
et in agnos, secundum numerum
eorum, juxta morem.
28. Et hircum in sacrificium pro
peccato unum, prseter holocaustum
juge, et minham ejus, et libamen
ejus.
29. Die prffiterea sexto juvencos
octo, arietes duos, agnos anniculos
quatuordecim immaculatos.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 307
30. And their meat-offering, and
their drink- offerings, for the bullocks,
for the rams, and for the lambs, shall
be according to their number, after
the manner :
31. And one goat for a sin-offer
ing, beside the continual burnt-
offering, his meat-offering, and his
drink-offering.
32. And on the seventh day seven
bullocks, two rams, and fourteen
lambs of the first year, without ble
mish:
33. And their meat-offering, and
their drink-offerings, for the bullocks,
for the rams, and for the lambs, shall
be according to their number, after
the manner ;
34. And one goat for a sin-offer
ing, beside the continual burnt- offer
ing, his meat-offering, and his drink-
offering.
35. On the eighth day ye shall
have a solemn assembly ; ye shall do
no servile work therein :
36. But ye shall offer a burnt-
offering, a sacrifice made by fire, of
a sweet savour unto the Lord : one
bullock, one ram, seven lambs of the
first year, without blemish :
37. Their meat-offering, and their
drink-offerings, for the bullock, for
the ram, and for the lambs, shall be
according to their number, after the
manner ;
38. And one goat for a sin-offer
ing, beside the continual burnt-offer
ing, and his meat-offering, and his
drink-offering.
39. These things ye shall do unto
the Lord in your set feasts, beside
your vows, and your free-will-offer
ings, for your burnt- offerings, and
for your meat-offerings, and for your
drink-offerings, and for your peace-
offerings.
30. Et minham eorum, et liba-
mina eorum in juvencos, in arietes,
et in agnos, secundum numerum
eorum juxta morem.
31. Et hircum in sacrificium pro
peccato unum : prseter holocaustum
juge, et minham ejus, et libamina
ejus.
32. Et die septimo juvencos sep-
tem, arietes duos, agnos anniculos
quatuordecim immaculatos.
33. Et minham eorum, et liba
mina eorum, in juvencos, in arietes,
et in agnos, secundum numerum
eorum juxta morem.
34. Et hircum in sacrificium pro
peccato unum, prseter holocaustum
juge, et minham ejus, et libamen
ejus.
35. Die octavo solennitas erit vo-
bis : nullum opus servile facietis.
36. Et offeretis holocaustum, et
oblationem ignitam odoris quietis
Jehovae, juvencum unum, arietem
unum, agnos anniculos septem im
maculatos :
37. Et minham eorum, et liba
mina eorum, in juvencum, in arie
tem, et in agnos, secundum nume
rum eorum juxta morem.
38. Et hircum in sacrificium pro
peccato unum : prseter holocaustum
juge, et minham ejus, et libamen
ejus.
39. Ista facietis Jehovse in solen-
nitatibus vestris : pneter vota ves-
tra, et spontanea vestra in holo-
caustis vestris, et minhis vestris, et
libaminibus vestris, et sacrificiis
prosperitatum.
1. And in the seventh month. I have already observed
that the festivals are not here (generally) treated of, but
only the sacrifices, by which their solemnization was to be
graced. In the beginning of the seventh month was the
memorial, as it was called, of the blowing of trumpets. Be-
308 CALVIN'S HARMONY OF THE FOUR NUMB.XXIX. 12.
cause it was a minor festival, Moses only commands one
bullock to be killed ; but the number was increased on other
grounds, for we have already seen that on the first of every
month two bullocks were sacrificed. This day, therefore,
had three larger victims, whilst the number of the others
was doubled, so that there were two rams and fourteen lambs.
Thus, then, God consecrated this day doubly to Himself, so
that one celebration diminished nothing of the other; else
He might have seemed to have abrogated what He had once
commanded. The memorial of trumpets was not, then, an
abolition of the new-moon, but they kept both ordinances at
the same time.
7. And ye shall have on the tenth day. This was the day
of Atonement. For although they never came into God's
presence without supplication for pardon, they then in a
special manner confessed their sins, because a fast was ap
pointed in token of their guilt. For thus it js written in
Lev. xxiii. 29, " Whatsoever soul it be that shall not be
afflicted in that same day, he shall be cut off from among
his people." As to the sacrifices, one bullock only is re
quired ; the rest is as before, except that an exception is
added, which was omitted in the former cases. For another
propitiation is appointed besides the goat, to accord with the
fact of their affliction. For the acknowledgment of guilt
would have been a dreadful torment to their consciences
without the hope of reconciliation. The reason of this sacri
fice will be soon explained.
12. And on the fifteenth day. Amongst their festivals this
last was the chief,1 in which they dwelt in tabernacles for
seven days ; for whereas in the Passover they commemorated
the night in which they came forth free from the plagues of
Egypt, by dwelling in tabernacles they embraced the whole
forty years in which their fathers in the desert experienced
the constant and consummate bounty of God. That solemn
convention, too, availed for another present purpose, i.e., of
thanksgiving to God for the ingathering of the harvest.
Hence it was that they offered sacrifices every day and in
greater number: on the first day, thirteen bullocks, two
1 " La plus authentique." — Fr.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 309
rams, and fourteen lambs ; on the second, twelve bullocks ;
on the third, eleven ; on the fourth, ten ; on the fifth, nine ;
on the sixth, eight ; finally, on the seventh, seven ; and on
the eighth, one. Nor is it carelessly that Moses expends so
many words on the recital ; first, that nothing might be done
except at God's command ; secondly, lest it should be dis
agreeable or onerous to be at such great expense, which they
would have gladly avoided. Wherefore, that they might
cheerfully obey God's command, he diligently inculcates
what victims God would have daily offered to Him. But
why the distribution was so unequal, I confess, is not clear
to me, and it is better to confess my ignorance than by too
subtle speculations to vanish into mere smoke.1 This notion,
indeed, is neither curious nor to be rejected, i.e., that, by
daily diminishing the number, they came at last on the
seventh day to the number seven, which is the symbol of
perfection ; for the eighth was superadded, merely as a con
clusion. Finally, Moses subjoins that in the continual sacri
fice, as well as these extraordinary ones, they should hold
fast to what God prescribes, so that nothing should be altered
according to man's fancy. The sacrifices which depend on
the Commandments of the Second Table, I have designedly
postponed to their proper place.
1 Scott's conjecture is not without force : " The decrease of the number of
the bullocks which were sacrificed on the several days of the feast, until on
the last and great day only one was offered, is the most observable circum
stance in this law. The reason is not evident, unless it be intimated that
the Mosaic institution would gradually wax old, and at length vanish away
when the promised Messiah came. (Heb. viii. 7-13.)" As a specimen of
the ancient opinions, I subjoin the following, — " The Hebrews say that the
offerings were made for other nations ; and. therefore, seventy calves were
offered altogether, according to the number of the seventy nations, divided
into seventy languages. But fourteen calves were offered on the first day,
and on the second day thirteen, thus decreasing one every day to the last
inclusive ; by which is designated that the dominion of the Gentiles was to
be diminished and terminated under King Messiah, to whom all nations
are to be subdued," &c. — De Lyra, in loco.
310
CALVIN S HARMONY OF THE FOUE
LEV. XVI.
Great J>farh? fttonrmrnt.
LEVITICUS, CHAPTER XVI.
1 . And the Lord spake unto Moses,
after the death of the two sons of
Aaron, when they offered hefore the
Lord, and died ;
2. And the Lord said unto Moses,
Speak unto Aaron thy brother, that
he come not at all times into the
holy place within the vail before the
mercy-seat, which is ujxm the ark,
that he die not : for I will appear in
the cloud upon the mercy-seat.
3. Thus shall Aaron come into
the holy pl<ice; with a young bullock
for a Bin-offering, and a ram for a
burnt-ottering.
4. He shall put on the holy linen
coat, and he shall have the linen
breeches upon his flesh, and shall be
girded with a linen girdle, and with
the linen mitre shall he be attired :
these are holy garments; therefore
shall he wash his flesh in water, and
so put them on.
5. And he shall take of the con
gregation of the children of Israel
two kids of the goats for a sin-otter
ing, and one ram for a burnt offering.
(5. And Aaron shall offer his bul
lock of the sin-ottering which is for
himself, and make an atonement for
himself, and for his house.
7. And lie shall take the two
goats, and present them before the
Lord at the door of the tabernacle
of the congregation.
8. And Aaron shall cast lots upon
the two goats ; one lot for the Lord,
and the other lot for the scape-goat.
9. And Aaron shall bring the goat
upon which the Lord's lot fell, and
offer him /or a sin-ottering :
10. But the goat, on which the lot
fell to be the scape-goat, shall be
presented alive before the Lord, to
make an atonement Avith him, and
to let him go for a scape-goat into
the wilderness.
11. And Aaron shall bring the
1. Loquutus est autem Jehova ad
Mosen postquam mortui sunt duo ex
filiis Aharon: qui dum accederent
coram Jehova mortui sunt.
2. Dixitque Jehova ad Mosen,
Loquere ad Aharon fratrem tuuni,
ut ne ingrediatur omni tempore
sanctuarium intra velum coram pro-
pitiatorio quod est supra arcam, ne
moriatur: in nube enim apparebo
supra propitiatorium.
3. Cum hoc ingredietur Aharon
sanctuarium, cum juvenco filio bovis
in hostiam pro peccato, et ariete in
holocaustum.
4. Tunica linea sancta induet se,
et femoralia linea erunt super car-
nem ejus, balteoque lineo accinget
se, et mitra linea velabit sese : vestea
sanctitatis sunt : lavabitque aqua
carnem suam, et induet se illis.
5. A ccL'tu autem filiorum Israel
accipiet duos hircos caprarum in
hostiam pro peccato, et arietem
ununi in holocaustum.
6. Offeretque Aharon juvencum
sacrificii pro peccato suuni, et expia-
tionem faciet pro se et pro domo sua.
7. Postea capiet duos hircos, quos
statuet coram Jehova ad ostiuui
tabernaculi conventionis.
8. Mittetque Aharon super duos
illos hircos sortes, sortem unam Je
hova;, et sortem altt-ram pro azazel.
9. Offeret autem Aharon hircum
super quern ceciderit sors pro Jehova,
et faciet cum pro peccato.
10. Hircum vero super quern ceci
derit sors pro azazel, statuet vivum
coram Jehova ad emundandum per
ilium, ad emittendum ilium in azazel
in desertum.
11. Offeret aulem Aharonjuven-
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
311
bullock of the sin-offering which is
for himself, and shall make an atone
ment for himself, and for his house,
and shall kill the bullock of the sin-
offering which is for himself.
12. And he shall take a censer
full of burning coals of fire from off
the altar before the Lord, and his
hands full of sweet incense beaten
small, and bring it within the vail.
13. And he shall put the incense
upon the fire before the Lord, that
the cloud of the incense may cover
the mercy-seat that is upon the tes
timony, that he die not.
14. And he shall take of the blood
of the bullock, and sprinkle it with
his finger upon the mercy-seat east
ward : and before the mercy- seat
shall he sprinkle of the blood with
his finger seven times.
15. Then shall he kill the goat of
the sin-offering that is for the people,
and bring his blood within the vail,
and do with that blood as he did
with the blood of the bullock, and
sprinkle it upon the mercy-seat, and
before the mercy-seat.
16. And he shall make an atone
ment for the holy place, because of
the uncleanness of the children of
Israel, and because of their trans
gressions in all their sins : and so
shall he do for the tabernacle of the
congregation that remaineth among
them in the midst of their unclean-
ness.
17. And there shall be no man in
the tabernacle of the congrega
tion when he goeth in to make an
atonement in the holy place, until
he come out, and have made an
atonement for himself, and for his
household, and for all the congrega
tion of Israel.
18. And he shall go out unto the
altar that is before the Lord, and
make an atonement for it ; and shall
take of the blood of the bullock, and
of the blood of the goat, and put it
upon the horns of the altar round
about.
19. And he shall sprinkle of the
cum pro hostia peccati suum, et ex-
piationem faciet pro se et pro domo
sua, mactabitque juvencum pro hos
tia peccati suum.
12. Assumet quoque plenum
thuribulum prunis ignitis de altari a
conspectu Jehovse, et plenas volas
suas de incenso aromatico commin-
uto, et inferet intra velum.
13. Ponetque incensum super ig-
nem coram Jehova : operietque
nubes incensi propitiatorium quod
est super testimonium, et non mori-
etur.
14. Deinde accipiet de sanguine
juvenci, et asperget digito suo contra
faciem propitiatorii ad orientem:
coram propitiatorio inquam asperget
septem vicibus de sanguine illo, digito
suo.
15. Mactabit prseterea hircum
hostiam pro peccato, qui fuerit populi,
et inferet sanguinem ejus intra vel
um : facietque de sanguine ejus
quemadmodum fecit de sanguine ju
venci, aspergens scilicet ilium supra
propitiatorium, et coram propitia
torio.
16. Et emundabit sanctuarium
ab immunditiis filiorum Israel, et a
prsevaricationibus eorum, cunctisque
peccatis eorum: sic quoque faciet
tabernaculo conventionis quod mora-
tur cum eis in medio immunditiarum
eorum.
17. Nullus autem homo erit in
tabernaculo conventionis dum egre-
dietur ipse ad emundandum in sanc-
tuario, donee egrediatur ipse : et ex-
piationem fecerit pro se et pro domo
sua, et pro universe coetu Israel.
18. Exibit autem ad alt are quod
est coram Jehova : et expiabit illud :
tolletque de sanguine juvenci, ac de
sanguine hirci, et ponet super cornua
altarisper circuitum.
19. Aspergetque super illud de
312
CALVIN S HARMONY OF THE FOUR
LEV. XVI.
blood upon it with his finger seven
times, and cleanse it, and hallow it
from the uncleanness of the children
of Israel.
20. And when he hath made an end
of reconciling the holy ptace, and the
tabernacle of the congregation, and
the altar, he shall bring the live
goat:
21. And Aaron shall lay both his
hands upon the head of the live goat,
and confess over him all the iniqui
ties of the children of Israel, and all
their transgressions in all their sins,
putting them upon the head of the
goat, and shall send him away by the
hand of a tit man into the wilder
ness.
22. And the goat shall bear upon
him all their iniquities unto a land
not inhabited : and he shall let go
the goat in the wilderness.
23. And Aaron shall come into
the tabernacle of the congregation,
and shall put oft* the linen garments
which he put on when he went into
the holy place, and shall leave them
there :
24. And he shall wash his flesh
with water in the holy place, and put
on his garments, and come forth, and
offer his burnt-ottering, and the
burnt-ottering of the people, and
make an atonement for himself, and
for the people.
25. And the fat of the sin-offering
shall he burn upon the altar.
2G. And he that let go the goat
for the scape-goat shall wash his
clothes, and bathe his ttesh in water,
and afterward come into the camp.
27. And the bullock for the sin-
offering, and the goat for the sin-
offering, whose blood was brought in
to make atonement in the \\o\y place,
shall one carry forth without the
camp ; and they shall burn in the
fire their skins, and their flesh, and
their dung.
28. And he that burneth them
shall wash his clothes, and bathe his
ttesh in water, and afterward he
shall come into the camp.
29. And tuis shall be a statute for
sanguine illo, digito suo, septcm
vicibus, ac mundabit illud, sanctifica-
bitqueabimmunditiisfiliorum Israel.
20. Quum autem finierit expiare
sanctuarium tabernaculumque con-
ventionis et altare, tune offeret hir-
cum vivum.
21. Imponetque Aharon ambas
manus suas super caput hirci vivi, et
confitebitur super illud omnes ini-
quitates filiorum Israel, et omnes
prrevaricationes eorum cum omnibus
peccatis eorum : et ponet ilia super
caput hirci, ac emittet ilium per
manum viri pneparati in desertum.
22. Et portabit hircus ille super
se omnes iniquitates eonim in terram
inhabitabilem : et abire sinet hircum
ilium in deserto.
23. Veniet post hrec Aharon in
tabernaculum conventionis, et exuet
se vestibus lineis, quibus induerat se
dum ingrederetur sanctuarium, et
ponet eas ibi.
24. Lavabitque carnem suam aqua
in locosancto: et induet se vestibus
suis: egred'etur autem et faciet
holocaustum populi, et expiationem
faciet pro se et pro populo.
25. Adipem vero host ire pro pec-
cato adolebit super altare.
2G. Qui vero deduxerit hircum in
azazel, lavabit vestimenta sua, post-
eaquam laverit carnem suam aqua,
et postea ingredietur castra ipsa.
27. Juvencum autem pro peccato,
et hircum pro delicto quorum illatus
fuerit sanguis ad emundandum in
sanctuario, educet extra castra, et
comburent igni pellem eorum, et
carnes eorum, et timum eorum.
28. Et qui combusserit ea, lavabit
vestimenta sua, postquam Javerit
carnem suam aqua, et postea ingre
dietur castra.
29. Eritque vobis in statutum
2NDCOMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
313
ever unto you, that in the seventh
month, on the tenth day of the month,
ye shall afflict your souls, and do no
work at all, whether it be one of your
own country, or a stranger that so-
journeth among you :
30. For on that clay shall the priest
make an atonement for you, to
cleanse you, that ye may be clean
from all your sins before the Lord.
31. It shall be a sabbath of rest
unto you, and ye shall afflict your
souls, by a statute for ever.
32. And the priest whom he shall
anoint, and whom he shall conse
crate to minister in the priest's office
in his father's stead, shall make the
atonement, and shall put on the linen
clothes, even the holy garments.
33. And he shall make an atone
ment for the holy sanctuary, and he
shall make an atonement for the
tabernacle of the congregation, and
for the altar ; and he shall make an
atonement for the priests, and for all
the people of the congregation.
34. And this shall be an everlast
ing statute unto you, to make an
atonement for the children of Israel,
for all their sins, once a year. And
he did as the Lord commanded
Moses.
perpetuum: mense septimo decima die
mensis affligetis animas vestras : ne-
que opus ullum facietis, indigena et
peregrinus qui peregrinatur in medio
vestri.
30. In hac enim die expiabit vos
ut emundet vos ab omnibus peccatis
vestris, coram Jehova mundabimini.
31. Sabbathum quietis est vobis,
et affligetis animas vestras statute
perpetuo.
32. Expiabit enim sacerdos quern
unxerit ungens, et cujus consecra-
verit manum adfungendum sacriticio
pro patre suo, induetque se vestibus
lineis, vestibus sanctis.
33. Et expiabit sanctuarium sanc-
titatis et tabernaculum conventions,
altare quoque expiabit et sacerdotes,
et cunctum populum congregationis
expiabit.
34. Eritque hoc vobis in statutum
perpetuum, ad emundandum filios
Israel ab omnibus peccatis suis,
semel quotannis. Et fecit Moses se-
cundum quod pneceperat ei Jehova.
1. And the Lord spake unto Moses. A copious description
is here given of what we have recently adverted to cursorily,
as it were, i.e., the solemn atonement which was yearly made
in the seventh month ; for when Moses was instructing them
as to what sacrifices were to be offered on each of the festi
vals, he expressly excepted, though only in a single word,
this sacrifice, where he spoke of the day of atonement itself,
on which they afflicted their souls. Now, therefore, a clear
and distinct exposition of it is separately given. For although
at other seasons of the year also both their public and private
sins were expiated, and for this purpose availed the daily
sacrifices, still this more solemn rite was meant to arouse the
people's minds, that they might more earnestly apply them
selves all the year through to the diligent seeking for pardon
and remission. In order, then, that they might be more
314 CALVIN'S HARMONY OF THE FOUR LEV. XVI. 2.
anxious to propitiate God, one atonement was performed at
the end of the year which might ratify all the others. But,
that they might more diligently observe what is commanded,
Moses makes mention of the time in which the Law was
given, viz., when Nadab and Abihu were put to death by
God, after they had rashly defiled the altar by their negli
gence.
2. Speak unto Aaron. The sum of the law is, that tho
priest should not frequently enter the inner sanctuary, but
only once a-year, i.e., on the feast of the atonement, in the
month of September. The cause of this was, lest a more fre
quent entrance of it should produce indifference ; for if he
had entered it promiscuously at every sacrifice, no small
part of the reverence due to it would have been lost. The
ordinary sprinkling of the altar was sufficient to testify the
reconciliation ; but this annual ceremony more greatly in
fluenced the people's minds. Again, by this sacrifice, which
they saw only once at the end of the year, the one and per
petual sacrifice offered by God's Son was more clearly repre
sented. Therefore the Apostle elegantly alludes to this cere
mony in the Epistle to the Hebrews, where it is said that by
the annual entrance of the high priest the Holy Ghost sig
nified, " that the way into the holiest of all was not yet
made manifest, while as the first tabernacle was yet stand
ing," (Heb. ix. 8 ;) and a little further on he adds, that
after Christ the true Priest had come, " he entered in once
into the holy place, having obtained eternal redemption for
us." (Ibid. 1 J, 12.) Thus the year, in the ancient type, was
a symbol of the one offering, so that believers might under
stand that the sacrifice, whereby God was to be propitiated,
was not to be often repeated. That God may inspire greater
fear, and preserve the priests from carelessness, He proclaims
that His glory should appear in the cloud in that part of the
sanctuary where was the mercy seat ; for we know that the
sign was given from hence to the Israelites, when the camp
was to be moved, or when they were to remain stationary.
But this testimony of God's presence should have justly
moved the priests to greater care and attention ; and hence
we may now learn, that the closer God's majesty manifests
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH 315
itself, the more anxiously should we beware, lest through our
thoughtlessness we should give any mark of contempt, but
that we should testify our submission with becoming humi
lity and modesty.
3. Thus shall Aaron come into the holy place. The rites
and formality are now described ; first, that Aaron should
put on the holy garments, and wash his person ; secondly,
that he should oifer a bullock and ram for a burnt-offering ;
thirdly, that he should take two goats from the people, one
of which should be sent away alive, and the other slain in
sacrifice. We have stated elsewhere why the priests were
to be dressed in garments different from others, since he
who is the mediator between God and men should be free
from all impurity and stain ; and since no mortal could truly
supply this, a type was substituted in place of the reality,
from whence believers might learn that another Mediator
was to be expected ; because the dignity of the sons of Aaron
was only typical, and not true and substantial. For when
ever the priest stripped himself of his own garments, and as
sumed those which were holy and separated from common
use, it was equivalent to declaring openly that he represented
another person. But if this symbol were not sufficient, the
ablution again taught that none of the sons of Aaron was
the genuine propitiator ; for how could he purify others, who
himself required purification, and made open confession of
his uncleanness ? A third symbol also was added ; for he
who by a sacrifice of his own atoned for himself and his
house, how was he capable of meriting God's favour for
others ? Thus then the holy fathers were reminded, that
under the image of a mortal man, another Mediator was pro
mised, who, for the reconciliation of the human race, should
present Himself before God with perfect and more than
angelical purity. Besides, in the person of the priest there
was exhibited to the people a spectacle of the corruption
whereby the whole human race is defiled, so as to be abom
inable to God ; for if the priest, both chosen by God, and
graced with the sacred unction, was still unworthy on the
score of his uncleanness to come near the altar, what dignity
could be discoverable in the people ? And hence to us now-
316 CALVIN'S HARMONY OF THE FOUR LEV.XVI. 7.
a-days also very useful instruction is derived ; viz., that when
the question arises how God is to be propitiated, we are not
to look this way and that way ; since out of Christ there is no
purity and innocence which can satisfy the justice of God.
7. And he shall take the two goats. A twofold mode of ex
piation is here presented to us ; for one of the two goats was
offered in sacrifice according to the provisions of the Law, the
other was sent away to be an outcast, or offscouring (icifeappa
vel Treptyrjpa.1) The fulfilment of both figures, however, was
manifested in Christ, since He was both the Lamb of God,
whose offering blotted out the sins of the world, and, that He
might be as an offscouring, (*<&a/yia,) His comeliness was
destroyed, and He was rejected of men. A more subtle
speculation might indeed be advanced, viz., that after the
goat was presented, its sending away was a type of the re
surrection of Christ ; as if the slaying of the one goat testi
fied that the satisfaction for sins was to be sought in the
death of Christ ; whilst the preservation and dismissal of the
other shewed, that after Christ had been offered for sin, and
had borne the curse of men, He still remained alive. I em
brace, however, what is more simple and certain, and am
satisfied with that ; i.e., that the goat which departed alive
and free, was an atonement,2 that by its departure and flight
the people might be assured that their sins were put away
and vanished. This was the only expiatory sacrifice in the
Law without blood ; nor does this contradict the statement
of the Apostle, for since two goats were offered together, it
was enough that the death of one should take place, and
that its blood should be shed for expiation ; for the lot was
not cast until both goats had been brought to the door of the
tabernacle ; and thus although the priest presented one of
1 The two Greek words here used are the same as those employed in
1 Cor. iv. 13. *; «itM«S*0Mmi (or, with others, »r<ri«fi xaSa^*,-*) ri
sir/Mr iyif&qpi».*rffr»i noi^a. i»i &*rr which our A. V. translates, "we
are made as ihefiltli of the world, and are the o/sconring of all things unto
this day." Commentators seem to be agreed that tliey are citative by
St. Paul of the Hebrew words in Lam. iii. 45, which A. V. translates
" offscouring and refuse." C. (Comment, on Cor., vol. i. p. 165,) says that
M&«0M « denotes a man who, by public execrations is devoted, with the
view to the cleansing of a city, &c."
1 « Piaciilum."— Lat. " Une beste maudite."— Fr.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 3i7
them alive " to make an atonement with him/' as Moses ex
pressly says, yet God was not propitiated without blood,
since the efficacy of the expiation depended on the sacrifice
of the other goat. As to the word Azazel,1 although com
mentators differ, I doubt not but that it designates the
place to which the scape-goat was driven. It is certainly a
compound word, equivalent to " the departure of the goat,"
which the Greeks have translated, whether properly or not I
cannot say, airo-Ko^Tralov. I am afraid that the expiation is
decidedly too subtle which some interpreters give, that the
goat was so called as " the repeller of evils/' just as the
Gentiles2 invented certain gods, called a\e%iKaKovs. What I
have said agrees best with the departure of the goat ;
although I differ from the Jews, who conceive that this place
was contiguous to Mount Sinai ; as if the lot for Azazel were
not cast every year, when the people were very far away
from Mount Sinai. Let it suffice, then, that some solitary
and most uninhabitable spot was chosen whither the goat
should be driven, lest the curse of God should rest upon the
people.
12. And he shall take a censer fall. Before he takes the
blood into the sanctuary, (the priest) is commanded to offer
incense. There was, as we have seen, an altar of incense,
on which the priest burnt it, but without the veil ; but now
he is ordered to go within the veil, to make3 an incense-
offering in the very holy of holies. But it is worth noticing,
that is said that the cloud of the incense should cover the
mercy-seat — that the priest die not ; for by this sign it was
shewn how formidable is God's majesty, the sight of which is
fatal even to the priest ; that all might learn to tremble at
1 C. adopts the opinion of S. M. in regarding Azazel as the name of a
place. Most lexicographers agree that 7TKTJJ cannot well mean anything
else than what is its necessary translation, if divided thus ?TK TV, viz., the
goat departing. — W.
2 Thus Jupiter is addressed : —
Augov ac.X<Zix,cixoio A/oj. — Orpll. AiS-txa, i.
and Lactantius says, that an image of Apollonius was worshipped at
Ephesus, " sub Herculis Alexicaci nomine constitutum." — De Just. v. 3.
3 " Pour faire ce perfum exquis et solennel ;" to make the exquisite and
solemn incense-offering. — Fr.
318 CALVIN'S HARMONY OF THE FOUR LKV.XVI. 1(5.
it, and to prostrate themselves as suppliants before Him ;
and again, that all audacity and temerity might be repressed.
But it is uncertain whether he killed together the bullock
for himself and the goat for the people, or whether, after he
had sprinkled the sanctuary with his own offering, he killed
the goat separately. Moses indeed seems to mark this dis
tinct order in the words he uses ; for after having spoken of
the first sprinkling, he immediately adds, " Then shall he
kill the goat of the sin-offering ;" but since the narrative of
Moses is not always consecutive, and it is a matter of little
importance, let the reader choose which he pleases.
]6. And he shall make an atonement for the holy place.
The cleansing of the sanctuary might seem absurd, as if it
were in man's power to pollute what God Himself had con
secrated ; for we know that God remains true, although all
the world be unholy, and consequently that whatever God
has appointed changes not its nature through the sins of
men. Yet, if no contagion from men's sins had infected the
tabernacle, this cleansing would have been superfluous. But
although the sanctuary in itself may have contracted no de
filement from the guilt of the people, still, in regard to the
sin and guilt of the people themselves, it is justly accounted
unclean. And thus sin is made more exceeding sinful, in
asmuch as men, even though their intention be to serve God,
profane His sacred name, if they do so carelessly or irre
verently. It was at that time a detestable sacrilege in all to
defile the altar and sanctuary of God ; and Moses convicts
the Israelites of this sacrilege when He commands the sanc
tuary to be cleansed. Moreover, let us learn that men may
so contaminate the sacred things of God as that their nature
should still remain unaltered and their dignity inviolate.
Wherefore Moses expressly states that the sanctuary is
cleansed not from its own uncleanness, but from that of the
children of Israel. We must now apply the substance of this
type to our own use. By Baptism and the Lord's Supper,
God appears to us in his only-begotten Son : these are the
pledges of our holiness ; yet such is our corruption that we
never cease from profaning, as far as in us lies, these instru
ments of the Spirit whereby God sanctifies us. Since, however,
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 319
we have now no victims to kill, we must mourn and humbly
pray that Christ, hy the sprinkling of His blood, may blot
out and cleanse these defilements of ours, by which Baptism
and the Lord's Supper are polluted. The reason of the
purification is also to be observed, viz., because the taber
nacle " dwelleth among them in the midst of their unclean-
ness ;"1 by which words Moses signifies that men are so
polluted and full of corruptions that they contaminate all
that is holy without the intervention of a means of purifica
tion ; for he takes it for granted that men cannot but bring
some impurity with them. What he had said of the inner
sanctuary he extends to the altar and the whole of the
tabernacle.
17. And there shall be no man. The driving away of all
men from approaching the tabernacle during the act of
atonement is a sort of punishment by temporary banishment,
that they may perceive themselves to be driven from God's
face, whilst the place is purified which had been defiled by
their sins. This was a melancholy sight, when all these
for whose sake it was erected were obliged to desert it ; but
in this way they were reminded that every part and particle
of our salvation depends on God's mercy only, when they saw
themselves excluded from the remedy designed for obtaining
pardon, unless a new pardon should come to their aid, since
they had fallen away from the hope of reconciliation.
20. And when he hath made an end of reconciling. The
mode of expiation with the other goat is now more clearly
explained, viz., that it should be placed before God, and that
the priest should lay his hands on its head, and confess the
sins of the people, so that he may throw the curse on the
goat itself. This, as I have said, was the only bloodless
(avaifia-rov) sacrifice ; yet it is expressly called an "offering,"2
with reference, however, to the slaying of the former goat,
and was, therefore, as to its efficacy for propitiation, by no
means to be separated from it. It was by no means reason-
1 Margin, A. V.
2 C. refers to his own translation, " tune offeret hircum vivum." Lorinus
in loco says, " The Greek ^O<TK^I signifies he shall bring or lead near,
(offeret vel adducet.) Although H'Hpn, hikriub, is not unfrequently ren
dered to offer"
320 CALVIN'S HARMONY OF THE FOUR LEV.xvi.2(>.
able that an innocent animal should be substituted in the
place of men, to be exposed to the curse of God, except that
believers might learn that they were in no wise competent to
bear His judgment, nor could be delivered from it otherwise
than by the transfer of their guilt and crime. For, since
men feel that they are altogether overwhelmed by the wrath
of God, which impends over them all, they vainly endeavour
to lighten or shake off in various ways this intolerable bur
den ; for no absolution is to be hoped for save by the inter
position of a satisfaction ; and it is not lawful to obtrude this
according to man's fancy, or, in their foolish arrogance, to
seek in themselves for the price whereby their sins may be
compensated for. Another means, therefore, of making
atonement to God was revealed when Christ, " being made a
curse for us/' transferred to Himself the sins which alienated
men from God. (2 Cor. v. 19 ; Gal. iii. 13.) The confession
tended to humiliate the people, and thus acted as a stimulus
to sincere repentance ; since " the sacrifices of God are a
broken spirit," (Ps. li. 17;) nor is it fit that any but the
prostrate should be lifted up by God's mercy, nor that any
but those who voluntarily condemn themselves should be
absolved. The accumulation of words tends to this, "all
the iniquities, all their transgressions, all their sins," that
believers may not lightly only and as a mere act of duty
acknowledge themselves guilty before God, but rather that
they should groan under the weight of their guilt. Since
now in Christ no special day in the year is prescribed in
which the Church should confess its sins in a solemn cere
mony, let believers learn, whenever they meet together in
God's name, humbly to submit themselves to voluntary self-
condemnation, and to pray for pardon, as if the Spirit of God
dictated a formulary for them ; and so let each in private
conform himself to this rule.
26. And he that let the goat go. Since this goat was the
outcast (tcdOap^a) of God's wrath, and devoted to His curse,
he who led it away is commanded to wash his person and his
clothes, as if he were a partaker in its defilement. By this
symbol the faithful were reminded how very detestable is
their iniquity, so that they might be affected with increasing
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 321
dread, whenever they considered what they deserved. For
when they saw a man forbidden to enter the camp because
he was polluted by simply touching the goat, they must needs
reflect how much wider was the alienation between God and
themselves, when they bore upon them an uncleanness not
contracted elsewhere, but procured by their own sin. The
same may be said of him who burned the skin, the flesh, and
the dung of the bullock and the goat. "We have elsewhere
seen that these remnants were carried out of the camp in
token of abomination. And on this head Christ's inestimable
love towards us shines more brightly, who did not disdain to
go out of the city that He might be made an outcast (re-
jectamentuni) for us, and might undergo the curse due to us.
2.9. A nd this shall be a statute for ever. This day of public
atonement is now finally mentioned in express terms, and
the affliction of souls, of which fuller notice is taken in chap.
xxiii., is touched upon, that they may more diligently exer
cise themselves in more serious penitential meditations, nor
doubt that they are truly purged before God ; and yet in a
sacramental manner, viz., that the external ceremony might
be a most unmistakable sign of that atonement, whereby,
in the fulness of time, they were to be reconciled to God.
Wherefore Moses states at some length that this was to be
the peculiar office of the priest ; and by this eulogy exalts
the grace of the coming Mediator, so that He may direct the
minds of believers to Him alone.
LEVITICUS, CHAPTER I.
1. And the Lord called unto 1. Vocavit autem Mosen, et lo-
Moses, and spake unto him out of quutus est Jehova cum eo e taber-
the tabernacle of the congregation, naculo conventionis, dicendo :
saying,
2. Speak unto the children of 2. Loquere ad filios Israel, et die
Israel, and say unto them, If any illis, Homo quum offeret ex vobis
man of you bring an offering unto oblationem Jehovaa: ex animalibus,
the Lord, ye shall bring your offer- ex bobus, et ex pecudibus offeretis
ing of the cattle, even of the herd, oblationem.
and of the flock.
3. If his offering be a burnt-sacri- 3. Si holocaustum oblatio ejus
fice of the herd, let him offer a male fuerit ex bobus, masculum immacu-
without blemish : he shall offer it of latum offeret : ad ostium tabernaculi
VOL. II. X
CALVIN 8 HARMONY OF THE FOUR
LEV.
Ms own voluntary will, at the door
of the tabernacle of the congrega
tion, before the Lord.
4. And be sball put his hand upon
the head of the burnt-offering ; and
it sball be accepted for him, to make
atonement for him.
5. And he sball kill the bullock
before the Lord; and the priests,
Aaron's sons, shall bring the blood,
and sprinkle the blood round about
upon th^ altnr that in f>y the door of
the tabernacle of the congregation.
0. And be shall flay the burnt-
offering, and cut it into his pieces.
7. And the sons of Aaron the
priest shall put fire upon the altar,
and lay the wood in order upon the
fire.
8. And the priests, Aaron's sons,
shall lay the parts, the head, and the
fat, in order upon the wood that is
on the fire which is upon the altar.
0. But his inwards and his legs
shall he wash in water : and the
priest shall burn all on the altar, to
he a burnt-sacrifice, an offering made
by fire, of a sweet savour unto the
Lord.
10. And if his offering le of the
flocks, namely, of the sheep, or of
the goats, for a burnt-sacrifice; lie
shall bring it a male without blem
ish.
11. And he shall kill it on the
side of the altar northward before
the Lord: and the priests, Aaron's
sons, shall sprinkle his blood round
about upon the altar.
12. And he shall cut it into his
pieces, with his head and his fat ;
and the priest shall lay them in order
on the wood that is on the fire which
is upon the altar.
13. But he shall wash the inwards
and the legs with water; and the
priests shall bring it all, and burn it
upon the altar : it is a burnt-sacri
fice, an offering made by fire, of a
sweet savour unto the Lord.
1 4. And if the burnt-sacrifice for
his offering to the Lord be of fowls,
then he shall bring his offering of
turtle doves, or of young pigeons.
conventions offeret eum pro animi
proposito in conspectu Jehovse.
4. Et admovebit manum suam
super caput holocaust!: et acceptura
erit pro ipso ad eum expiandum.
5. Mactabit autem juvencum in
conspectu Jehovtc, et offt-rent filii
Aharon sacerdotes sanguinem, ac
spargent ilium in circuitu super al-
tare quod crit ad ostium tabernaculi
conventionis.
ft. Et cxcoriabit holocaust urn, con-
cidetque in frusta sua.
7. Ponentque filii Aharon sacer-
dotis ignem super altarc, et dispo-
ncnt ligna super ignem.
8. Posthrcc disponent filii Aharon
sacerdotes frusta, caput, et adipem,
super ligna supcrimposita igni qui
est super altare.
0. Intestina autem ejus ct crura
lavabit aqua, et adolebit sacerdos
omnia super altare : holocaustum
est oblatio ignita odoris quietis Je-
hovpe.
10. Quod si do pecudibus fuerit
oblatio ejus, de ovibus, vel de capris
in holocaustum, masculum immacu-
latum offeret eum :
11. Mactabitque illud ad latus
altaris ad aquilonem in conspectu
Jehova? : spargentque filii Aharon
sacerdotes sanguinem ejus super al
tare in circuitu.
12. Et concidet eum in frusta sua,
et caput ejus, et adipom ejus : or-
dinabitque ea sacerdos super ligna
superposita igni qui est super altare.
13. Et intestina et crura lavabit
aqua, efferetque sacerdos omnia, ado-
lebitque super altare : holocaustum
est, oblatio ignita odoris quietis Je-
hova;.
14. Si autem de avibus fuerit
holocaustum, oblatio ipsius Jehovic,
turn offeret do turturibus aut de co-
lumbis oblationem suam.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 323
15. And the priest shall bring it 15. Et offeret illam sacerdos super
unto the altar, and wring; off his head, altare, et ungue secabit caput ipsius :
and burn it on the altar; and the et adolebit super altare, exprime-
blood thereof shall be wrung out at turque sanguis ejus super parietem
the side of the altar. altaris.
16. And he shall pluck away his 16. Et removebit vesiculam ejus
crop with his feathers, and cast it cum pluma ipsius : projicietque illam
beside the altar, on the east part, by prope altare ad orientem ad locum
the place of the ashes. cineris.
17. And he shall cleave it with 17. Et findet illam cum alis suis,
the wings thereof, but shall not di- neque dividet, adolebitque earn sa-
vide ft asunder: and the priest shall cerdos super altare, super ligna qua-
burn it upon the altar, upon the fuerint super igne : holocaustum
wood that is upon the fire: it is a est oblatio ignita odoris quietis Je-
burnt-sacrifice, an offering made by hovae.
fire, of a sweet savour unto the
Lord.
1. And the Lord called unto Moses. In these seven
chapters Moses will treat generally of the sacrifices. But
since we read of many things here, the use of which has
passed away, and others, the grounds of which I do not un
derstand, I intend to content myself with a brief summary,
from whence, however, the reader may fully perceive that
whatever has been left to us relative to the legal sacrifices is
even now profitable, provided we are not too curious. Let
those who choose to hunt for allegories receive the praise
they covet ; my object is only to profit my readers, and it
will suffice briefly to sum up what I think useful to be known.
Although in this chapter burnt-offerings only are treated of,
yet the rule which is laid down respecting them has a more
extensive application, since Moses teaches what animals
God would have offered to Him, so as that they may be ac
ceptable, and also by whom and with what ceremonies they
are to be offered. He enumerates three kinds, of the herd,
of the flocks, and of fowls ; for the case of the red heifer,
from which the ashes of atonement were made, was different
and peculiar ; and here the question is as to the ordinary
sacrifices, by which private individuals used either to atone
for their sins or to testify their piety. He commands, there
fore, that the cattle as well as the lambs and kids should be
males, and also perfect and free from all blemish. We see,
then, that only clean animals were chosen for the sacrifices,
and again that all clean animals did not please God, but
324- CALVIN'S HARMONY OF THE FOUR LEV. 1. 1.
only domestic ones, such as allow themselves to be directed
by the hand and will of men. For, though deer and roes are
sometimes tamed, yet God did not admit them to His altar.
This, then, was the first rule of obedience, that men should
not offer promiscuously this or that victim, but bulls or bull-
calves of their herds, and male lambs or kids of their flocks.
Freedom from blemish is required for two reasons ; for, since
the sacrifices were types of Christ, it behoved that in all of
them should be represented that complete perfection of His
whereby His heavenly Father was to be propitiated ; and,
secondly, the Israelites were reminded that all uncleanness
was repudiated by God lest his service should be polluted by
their impurity. But whilst God exhorted them to study true
sincerity, so He abundantly taught them that unless they
directed their faith to Christ, whatsoever came from them
would be rejected ; for neither would the purity of a brute
animal have satisfied Him if it had not represented something
better. In the second place, it is prescribed that whosoever
presented a burnt-offering should lay his hand on its head,
after he had come near the door of the tabernacle. This
ceremony was not only a sign of consecration, but also of its
being an atonement,' since it was substituted for the man,
as is expressed in the words of Moses, " And it shall be ac
cepted for him to make atonement for him." (Ver. 4.)
There is not, then, the least doubt but that they transferred
their guilt and whatever penalties they had deserved to the
victims, in order that they might be reconciled to God. Now,
since this promise could not have been at all delusive, it
must be concluded that in the ancient sacrifices there was a
price of satisfaction which should release them from guilt
and blame in the judgment of God ; yet still not as though
these brute animals availed in themselves unto expiation,
except in so far as they were testimonies of the grace to be
manifested by Christ. Thus the ancients were reconciled to
God in a sacramental manner by the victims, just as we are
now cleansed through baptism. Hence it follows that these
symbols were useful only as they were exercises unto faith
1 Lat., "piaculum." Fr., " mais aussi cle la malediction a cause du
peche."
LAST BOOKS OF THE PENTATEUCH. 325
and repentance, so that the sinner might learn to fear God's
wrath, and to seek pardon in Christ.
5. And he shall kill the bullock. The ceremony of killing
is subjoined, viz., that the priest should prepare the victim
itself, and pour its blood upon the altar, for it was not allow
able for a private person to kill the victim with his own
hands, but what the priest did in their name was transferred
to them.1 But this is worth remarking, that although they
brought the pledge of reconciliation from their home, yet
that the ministers of expiation were to be sought elsewhere,
since no one was competent for so illustrious an office, save
lie who was graced by the holy unction of God. It was,
therefore, plainly manifested that all mortals are^unworthy
of coming near God to propitiate Him, and that the hands
of all are in a manner polluted or profane except those which
God himself has purged. For the honour of sacrificing came
from nowhere else but from the grace of the Spirit, of which
the external anointing was a pledge. We now understand
how it was that individuals offered sacrifices to God, and yet
that the priest alone performed this office. The altar was
sprinkled with the blood, that the people might know that
the blood poured from the victim did not fall on the ground,
but was consecrated to God, and breathed, as it were, a
sweet savour ; just as now the blood of Christ appears before
His face. I pass by the rest, since it does not seem worth
while to enlarge on the third kind of offering, i.e., of the
birds. Yet we must recollect that thus far Moses only speaks
of the burnt-offerings, whose flesh was burned ; for this was
not the case with all, as we shall see hereafter. Although,
then, it is twice said that " the priests shall lay the parts,
| " It is interesting to notice here, (says Bonar, in loco,) that Outram,
Witzius, and others, seem to have proved that in patriarchal ages every
man might offer his own sacrifice. The patriarchal ages were taught that
every man must take Christ for himself personally. In the Mosaic eco
nomy, however, this is altered; there is another truth to be shewn forth.
Any one (2 Chron. xxx. 17) might kill the animal — any common Levite,
or even the offerer himself— for there may be many executioners of God's
wrath. Earth and hell were used in executing the Father's purpose
toward the Prince of Life. But there is only one appointed way for dis
pensing mercy, and therefore only priests must engage in that act that sig
nified the bestowal of pardon." He appears, however, to be singular in his
opinion that any but a Levite might kill the victim.
326 CALVIN'S HARMONY or THE FOUR LEV.I.S.
the head and the fat," &c., we must not understand it as if
he only commanded the fat and the head to be burned, but
that nothing was to be left except the skin. Some think
that *")13, pheder,1 is a dissevered head, nor do I reject their
opinion, provided we do not exclude the fat. Whatever was
filthy in the victim, God would have to be washed, that it
might not contaminate it. The question now arises why it
was burned either wholly or partially. My own opinion is, that
by the fire the efficacy of the Spirit is represented, on which
all the profit of the sacrifices depends ; for unless Christ had
suffered in the Spirit, He would not have been a propitiatory
sacrifice. Fire, then, was as the condiment which gave their
true savour to the sacrifices, because the blood of Christ was
to be consecrated by the Spirit, that it might cleanse us from
all the stains of our sins. This God would have more fully
represented in the burnt-offerings, yet no victim was offered
of which some part was not consumed by fire.
LEVITICUS, CHAPTER II.
1. And when any will otter a meat- 1. Anima quuni ofteret oblatio-
oflering unto the Lord, his offering nem rainha .lehovte, simila erit ob-
shall be of fine flour ; and he shall latio ejus : fundetque super earn
pour oil upon it, and put frankin- oleum, ac thus superimponet.
cense thereon.
2. And he shall bring it to Aaron's 2. Afferet autem earn ad filios
sons the priests : and he shall take Aharon sacerdotes, et accipiet inde
thereout his handful of the flour plenum pu<;illum de simila ejus, et
thereof, and of the oil thereof, with de oleo ipsius supra totum thus ip-
all the frankincense thereof ; and the sius, adolebitque sacerdos odorem
priest shall burn the memorial of it ejus super altare : oblatio ignita est
upon the altar, to be an offering odoris quietis Jehovse.
made by fire, of a sweet savour unto
the Lord.
3. And the remnant of the meat- 3. Et residuum e minha, ipsius
1 This word only occurs here, and in ver. 12, and chap. viii. 20. S. M.
says that the Jewish expositors declare it to mean that fat, or net-work of
fat which is found upon the liver, and with which the severance (locus de
collation in) of the head was covered, when the head was put upon the fire.
It is not easy to discover who may have said that it meant a dissevered
head. — W. " Some translate it (says Poole, in loco) the body, or the
trunk of the body, (whence, perhaps, C.'s error.) So the ancient Hebrews
quoted in Fagius; so Vatablus, Grotius, Malvenda, Mercerus in Bochart."
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
327
offering shall be Aaron's and liis
sons : it is a thing most holy of the
offerings of the Lord made by fire.
4. And if thou bring an oblation
of a meat-offering baken in the oven,
it shall be unleavened cakes of fine
flour mingled with oil, or unleavened
wafers anointed with oil.
5. And if thy oblation be a meat
offering baken in a pan, it shall be of
fine flour unleavened, mingled with
oil.
6. Thou shalt part it in pieces,
and pour oil thereon : it is a meat
offering.
7. And if thy oblation be a meat
offering baken in the frying-pan, it
shall be made of fine flour with oil.
8. And thou shalt bring the meat
offering that is made of these things
unto the Lord : and when it is pre
sented unto the priest, he shall bring
it unto the altar.
9. And the priest shall take from
the meat-offering amemorial thereof,
and shall burn it upon the altar : it
is an offering made by fire, of a sweet
savour unto the Lord.
] 0. And that which is left of the
meat-offering shall be Aaron's and
his sons : it is a thing most holy of
the offerings of the Lord made by fire.
11. No meat-offering, which ye
shall bring unto the Lord, shah1 be
made with leaven : for ye shall burn
no leaven, nor any honey, in any
offering of the Lord made by fire.
12. As for the oblation of the first-
fruits, ye shall offer them unto the
Lord ; but they shall not be burnt
on the altar for a sweet savour.
13. And every oblation of thy
meat-offering shAt thou season with
salt ; neither shalt thou suffer the
salt of the covenant of thy God to be
lacking from thy meat-offering : with
all thine offerings thou shalt offer salt.
14. And if thou offer a meat
offering of thy first-fruits unto the
Lord, thou shalt offer, for the meat
offering of thy first-fruits, green ears
of corn dried by the fire, even corn
beaten out of full ears.
15. And thou shalt put oil upon
Aharon erit et filiorum ejus, sanc
tum sanctorum est ex oblationibus
ignitis Jehovse.
4. Quum vero obtuleris oblatio-
nem minha, coctionem clibani, sit e
simila placentae infermentatas mixtse
oleo, et lagana ex infermentatis
mixta oleo.
5. Si minha sartaginis erit oblatio
tua, sit simila conspersa oleo infer-
mentata.
6. Concides earn in frusta, et fun-
des super earn oleum : minha est.
7. Quod si minha craticulre erit
oblatio tua, simila sit oleo conspersa.
8. Afferesque minham ex illis fac-
tam Jehovre : et offeres illam sacer-
doti qui admovebit earn altari.
9. Tolletque sacerdos do minha
odorem ejus. et adolebit super altare :
oblatio est ignita odoris quietis Je
hovse.
10. Et quod superfuerit e minha
erit Aharon et filiorum ejus, sanc
tum sanctorum est ex oblationibus
ignitis Jehova?.
11. Omnis minha quam offeretis
Jehovse non fiet fermentata : quia
de nullo fermento, et de nullo melle
adolebis oblationem ignitam Jeho-
va).
12. In oblatione primitiarum of
feretis ea Jehovre : et super altare
non ascendent in odorem quietis.
13. Etomnem oblationem niinLse
tua3 sale salies, neque cessare fades
sal foedc ris Dei tui a minha tua : in
omni oblatione tua offeres sal.
14. Si vero obtuleris minham pri
mitiarum Jehovne, spicam tostam
igni, triticum contusum spic?e plense
offeres minham primitiarum tuarum.
15. Et pones super earn oleum,
328 CALVIN'S HARMONY OF THE FOUH LEV.II. 1.
it, and l;iy frankincense thereon : it pones item thus super earn : minha
is a meat-offering. est.
16. And the priest shall burn the 16. Kt ndolebit sacerdos odorem
memorial of it, part of the beaten ejus, de frumento ejus contuse et de
corn thereof, and part of the oil oleo ejus ultra tolum thus ipsiiis :
thereof, with all the frankincense oblatio est ignita Jchovac.
thereof: it is an offering made by
fire unto the Lord.
1. And when any will offer. In this chapter Moses pre
scribes the rules for those offerings to which the name of
minha is peculiarly given. They were not bloody sacrifices,
nor offerings of animals, but only of cakes and oil. If any
one would offer plain flour, he is commanded to season it
with frankincense and oil, and also to choose fine flour, that
the oblation may not be defiled by the bran. Thus here, as
in all the service of God, the rule is laid down that nothing
but what is pure should be offered ; besides, by the oil its
savour is improved, and by the frankincense a fragrant odour
is imparted to it. We know that God is not attracted either
by sweetness of taste nor by pleasant scents ; but it was
useful to teach a rude people by these symbols, lest they
should corrupt God's service by their own foolish inventions.
Moses afterwards commands, that whatever is consecrated to
God should be delivered into the hand of the priest, as we
have before seen that private persons were excluded from
this honour, so that Christ's peculiar dignity should remain
to Him, i.e., that by Him alone access should be sought to
God, and that all men might know that no worship pleases
God except what He sanctifies. The substance of this type
is shewn by the words of the Apostle, when he says that
" by him" we now "offer the sacrifice of praise to God con
tinually, that is, the fruit of our lips giving thanks to His
name/' (Heb. xiii. 15.) But when the pries* had burnt a
handful of the flour with the oil and frankincense, what re
mained was left for his own use; for, as we have elsewhere
seen, the holy of holies of the burnt-offerings were given to
the priests. Other kinds arc then spoken of, viz., cakes,
baken in the oven ; then such as were fried in a pan ; and
thirdly, on a gridiron : for God would have the minha offered
Him of every kind of cake, so that the Israelites might learn
to look to Him in all their food, since nothing is clean to us
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 329
except what He consecrates by His blessing. This is the
reason why Moses accurately distinguishes between the cakes
which were cooked either in the oven, or the frying-pan, or
on the gridiron.
11. No meat-offering, which ye shall bring. God here for
bids leavened cakes to be offered to Him, by which rite
the ancients were taught that God's service is corrupted if
any strange invention be mingled with it. Nor can it be
doubted but that Christ alluded to this when He warned His
disciples to " beware of the leaven of the Pharisees," (Matt.
xvi. 1 1 ;) understanding by that word the fictions whereby
they had corrupted religion. The eating of leaven was for
bidden in the Passover for another reason, viz., that they
might remember their sudden departure, or rather flight, in
which there had been no time to prepare provisions for their
journey. Although Paul extends it even further, viz., that
believers should abstain from all "leaven of malice and
wickedness/' (i Cor. v. 8.) It is clear, however, that in this
general rule all adventitious corruptions are condemned,
whereby pure religion is polluted, as if it were said that no
offerings would be approved by God except such as were
genuine and free from all strange savour. With reference to
the honey, the ground of its use is more obscure, for I know
not whether there is much dependence to be placed on the
subtle disquisitions of some respecting its nature.1 But
although I scarcely dare to make any assertion as to this,
still I pass by conceits, and advance what seems to me more
probable. Cooked honey immediately becomes sour, and
causes the bread with which it is mixed to ferment; these
two things, therefore, seem to be combined, that neither
honey nor leaven should be offered in the fire. As to what
Moses adds just afterwards, "Ye shall offer them among the
first-fruits/' I know not whether it applies to the leaven, as
1 They appear, indeed, to have been manifold. '• R. Salomon (says
Corn, a Lapide, in loco) understands by honey, sweet fruits, such as figs
and dates. Philo, lib. de Viet., thinks that honey was forbidden in the
sacrifices, because the bee is an impure animal, generated by the putrid
carcases of oxen." Oleaster gives as a reason that honey burns with an
offensive smell ; and many commentators, because it was constantly offered
in the Gentile sacrifices.
330 CALVIN'S HARMONY OF THE FOUII LEV. n. 1 1.
some think; assuredly the exception seems to be more simple,
that the first-fruits of honey would indeed be acceptable to
God, provided it did not corrupt the offerings of the altar.
But no doubt the ancients understood the meaning of this
precept, else it would have been useless, and thus knew that
nothing was legitimate in the sacrifices except what God
appointed. But let us, since the use of the ceremony is abo
lished, learn not to intrude our own imaginations or inven
tions in God's service, but to follow obediently the rule which
he prescribes.
13. And every oblation of thy™ cat-offer ing. The reason
for salting the victims was very similar, viz., that God's ser
vice might not be without savour; but the true seasoning
which gives grace to sacrifices is found nowhere except in
God's word. Hence it follows that all modes of worship
fabricated by men are rejected as unsavoury. For although
they who profane God's worship by superstitions think them
selves very acute, yet ail that most approves itself to them
under the cloak of wisdom is mere fatuity. Nevertheless,
Christ deduces an exhortation from this ceremony, viz., that
believers, if they desire to please God, should patiently endure
to be refined and purified. "Everyone," He says', "shall
be salted with tire, and every sacrifice shall be salted with
salt." (Mark ix. 4-9.) In which words He signifies that,
when we are searched and tried by fire, we shall be accept
able sacrifices to God, and that this is the seasoning of salt
when our flesh with its affections shall have been well
macerated. Meanwhile, let us firmly hold to this, that our
service of God is not what it should be without the savour
which is to be sought in the word ; since in all the brains of
men not one particle of salt is to be found. I pass by other
more subtle allegories, in which I see no other use than to
gratify curious ears. " The salt of the covenant" is used in a
different sense from "the covenant of salt," viz., as the salt
which is employed in the sacrifice according to the inviolable
compact of God. Hence, too, is confirmed what I have said
before, that the keeping of God's covenant always occupies
the first place in His service.
14. And if thou offer a meat-offering. This offering is
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
331
different from that of the first-fruits, since it was voluntary,
whereas the first-fruits were paid in obedience to the enact
ment of the Law. But if any one chose to add anything to
the first-fruits of his new corn, Moses lays down the rule,
that the ears should be dried in the fire, so that they might
be more easily pounded, and so might be burnt mixed with
oil and frankincense ; for so I interpret his words, that he
means the same thing by " ears of corn dried by the fire,"
and " corn beaten out of full ears." He requires full ears,
that the people may select them, and not offer anything poor
or stunted.
LEVITICUS, CHAPTER III.
1 . And if his oblation be a sacrifice
of peace-offering, if he offer it of the
herd ; whether it be a male or female,
he shall offer it without blemish be
fore the Lord.
2. And he shall lay his hand upon
the head of his offering-, and kill it
at the door of the tabernacle of the
congregation : and Aaron's sons, the
priests, shall sprinkle the blood upon
the altar round about.
3. And he shall offer of the sacri
fice of the peace-offering an offering
made by fire unto the Lord ; the fat
that covereth the inwards, and all the
fat that is upon the inwards,
4. And the two kidneys, and the
fat that is on them, which is by the
flanks, and the caul above the liver,
with the kidneys, it shall he take
away.
5. And Aaron's sons shall burn it
on the altar upon the burnt-sacrifice,
which is upon the wood that is on
the fire : it is an offering made by fire,
of a sweet savour unto the Lord.
6. And if his offering, for a sacri
fice of peace-offering unto the Lord,
be of the flock, male or female ; he
shall offer it without blemish.
7. If he offer a lamb for his offer
ing, then shall he offer it before the
Lord.
8. And he shall lay his hand upon
the head of his offering, and kill it
1 . Quod si sacrificium prosperita-
tum fuerit oblatio ejus, si de bobus
ipse ofteret, sive masculum, sive
foeminam off'erat, immaculatum of-
feret eum in conspectu Jehovse.
2. Etimponet manum-suam super
caput oblationis siue, et immolabit
eum ad ostium tabernaculi conven-
tionis : fundentque filii Aharon sa-
cerdotes sanguinem super altare per
circuitum.
3. Postea offeret de sacrificio pro-
speritatum oblationem igriitam Je-
hovje, adipem operientcm intestina,
et omnem adipem qui est super ilia.
4. Et duos renes, adipemque qui
est super ipsos, qui est super ilia, et
fibram cum jecore, cum renibus re-
movebit.
5. Adolebunt autem omne illud
filii Aharon super altare, una cum
holocausto quod erit super ligna
superposita igni: oblatio ignita est
odoris quietis Jehovse.
6. Quod si de pecudibus fuerit
oblatio ejus, in sacriricium prosperi-
tatum Jehovae, masculum aut foemi
nam immaculatum ofteret eum :
7. Si vero agnum offerat oblatio
nem suam, turn ofteret ilium in con
spectu Jehovfe :
8. Imponentque manum suam
super caput oblationis sure, postea
332
CALVIN'S HAUMONY OF THE FOUR LEV. in 1.
before the tabernacle of the congre
gation : and Aaron's sons shall
sprinkle the blood thereof round
about upon the altar.
9. And he shall offer, of the sacri
fice of the peace-offering, an offering
made by fire unto the Lord ; the fat
thereof, and the whole rump, it shall
he take off hard by the back bone; and
the fat that covereth the inwards, and
all the fat that is upon the inwards,
10. And the two kidneys, and the
fat that is upon them, which is by
the flanks, and the caul above the
liver, with the kidneys, it shall he
take away.
11. And the priest shall burn it
upon the altar: it is the food of the
offering made by fire unto the Lord.
12. And if his offering be a goat,
then he shall offer it before the Lord.
13. And he shall lay his hand
upon the head of it, and kill it before
the tabernacle of the congregation :
and Ihe sons of Aaron shall sprinkle
the blood thereof upon the altar
round about.
14. And he shall offer thereof his
offering, even an offering made by
fire unto the Lord ; the fat that
covereth the inwards, and all the fat
that is upon the inwards,
15. And the two kidneys, and the
fat that is upon them, which is by
the flanks, and the caul above the
liver, with the kidneys, it shall he
take away.
If). And the priest shall burn
them upon the altar: it is the food
of the offering made by fire, for a
sweet savour. All the fat is the
Lord's.
17. It shall be a perpetual statute
for your generations, throughout all
your dwellings, that ye eat neither
fat nor blood.
raactabit eum in conspeclu taber-
naculi conventionis : spargent filii
Aharon sanguinem ejus, super altare
per circuit um.
9. Et offeret de sacrificio prosperi-
tatum oblationem ignitam Jehovas,
adipem ejus, caudam integrant, e
regione spinaj dorsi removebit earn,
adipem quoque operientem intestina,
atque omnem adipem qui est super
ilia.
10. Et duos rencs : et adipem qui
est super illos, et qui est super ilia,
et fibram qua? est super jecur, cum
renibiu removebit.
11. Adolebitque illud sacerdos
super altare, cibus oblationis ignite
est Jehovn?.
12. Si vero capra fuerit oblatio
ejus, turn offeret cam in conspectu
Jehova?.
13. Ponetque manum suam super
caput ejus, et mactabit earn coram
tabcrnaculo conventionis, et spargent
filii Aharon sanguinem ejus super
altare per circuitum.
14. Postea offeret ex ea oblatio
nem suam, oblationem ignitam Je-
liovac, adipem operientem intestina :
et omncm adipem qui est super ilia.
15. Et duos rcnes, et adipem qui
est super illos : et qui est super ilia,
et fibram qurc est super jecur : cum
renibus removebit.
16. Adolebitque earn sacerdos
super altare, cibus oblationis ignitre
est odoris quietis: et omnis adeps
Jehova} est.
17. Statutum perpetuum in gene-
rat ionibus vestris, in cunctis habita-
culis vestris : omnem adipem et om
nem sanguinem non comedetis.
1. And if his oblation be a sacrifice. He now proceeds
to a different class, viz., to the sacrifices, which were testi
monies of gratitude in celebration of God's blessings ; part
of which was burnt with fire, part was claimed by the priests,
and the rest remained to the offerers themselves. As to the
ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
word OfosW, shelomim, I have briefly given my opinion
elsewhere j1 the common translation of it is certainly unsuit
able, "the sacrifices of peace-offerings •" and the statement
of others is far-fetched, that they are called " sacrifices of
perfections/' because it was unlawful for the unclean to touch
them. Since, however, the Hebrews include in the word
" peace/' safety, and all good success, I have thought that
its plural number might aptly be translated " prosperities /'
on which account, David calls the libation which used to be
made in this sacrifice, " the cup of salvations ;" (Ps. cxvi.
13,) nor do I doubt but that by this outward sign he desig
nates thanksgiving. I admit indeed that this sacrifice was
not only offered in acknowledgment of gratitude, but also
when they sought of God peace and good success ; yet still
the epithet will always admirably suit it, because they con
fessed by it that God was the author of all good things, so
as to attribute all their prosperity to Him. First, however,
he commands all the sacrifices to be brought to the taber
nacle, which is what he means by " the face of God /'2 else
would altars have been everywhere erected in their cities and
villages, and by this license God's service would have been
mangled, and religion undermined. Wherefore, in order to
keep the people in the unity of the faith, he bids them ail
be content with a single altar. But He would be worshipped
and honoured in that place, which He had dedicated to Him
self, lest they should be scattered abroad after strange gods ;
and then He prescribes the mode of offering, whether the
victim were of the herd or the flock. That such exact
injunctions should be given as to trifles, might seem to be an
unnecessary particularity, and even a superfluous repetition,
inasmuch as the same thing is often inculcated in precisely
similar words : if it were not that this earnestness reminded
the people that something higher was enwrapped in the cere
monies, whilst it restrained them from allowing themselves
wantonly to add or change the smallest point. This very scru
pulous observance, then, ought to have led them by the hand,
as it were, to the things signified ; so that under the external
image the spiritual truth might meet their eyes; secondly,
1 Vide supra, p. 139, and note. 2 A.V., "before the Lord."
o34 CALVIN'S HARMONY OF THE FOUR LEV. m. 10*.
it ought to have held them bound, as it were, to the word of
God, lest they should do anything in sacred matters from
the dictates of their own reason. But now, since the use of
sacrifices has ceased, we arc first taught that God's blessings
are profaned, unless we diligently exercise ourselves in mani
festing our religion, as His infinite and constant liberality
towards us deserves ; secondly, that unless our devotion is
unmixed and paid to Him alone, we impiously defraud Him
of His right ; thirdly, that as we pray in Christ's name, so our
vows are to be paid, and our thanksgivings to be rendered,
through His hand ; and fourthly, that God's loving-kindness
is not to be celebrated in a negligent or perfunctory manner,
but that we must labour to do so, as in a matter of the ut
most importance, with no common zeal and attention.
1C. And the priest shall burn them. He justly assigns to
the priest the main duties of sacrificing, i.e., to sprinkle the
blood, and to cast the fat into the fire, since he alone was
competent to make atonement. Moreover, although there
is a harsh metaphor contained in the word " food," yet it
admirably expresses what the Holy Spirit would teach, that
the legal service pleased God, just as the food which we eat
is pleasing to us ; whilst it at the same time marks God's
familiar communion with His people, as if He sat at the same
table with them. It is indeed sure that God, who breathes
life into all, and borrows nothing from any, does not want
food ; but His incomparable kindness could not be better
shewn forth, than by deigning to make Himself, as it were, the
messmate of His worshippers. In the same figure of speech
the ingratitude of the people is reproved by Malachi, when
he says, " The table of the Lord is polluted, and the fruit
thereof, even his meat, is contemptible," (Mai. i. 12 ;) not
because God delighted in the fat of fed beasts, or in bread ; but
because it was a gross and intolerable act of impiety to ne
glect this extraordinary pledge of His grace. This similitude,
however, ought to be referred to the truth it represents, viz.,
that the exercise of faith, and the proofs of our piety, are no
less pleasing to God than as if He should be feasted deli
cately and sumptuously ; wherefore we ought to take the
greater care not to defraud Him of the things He takes de-
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 335
light in. It is not very clear to me why God claims for
Himself the fat in all the sacrifices, and commands it to be
burnt, unless that in this way Ha might accustom His ser
vants to temperance. We have already seen that the fat is
certainly accounted the most delicate part, where Moses ap
plies this word to corn and wine ; and this also is plain from
Ps. Ixiii. 5, "My soul shall be satisfied as with marrow and
fatness." And when God declares (Is. i. 11.) that He does
not desire " the fat," He signifies that He does not require
for His own sake the choicest part of animals, but that the
Israelites might remember that they should partake soberly
of all their food, as if they had consecrated the best and first-
fruits of it. If any one desire a more distinct exposition of
this, the offering of the fat taught them to pay more honour
to the service of God ; and secondly, it instructed them in
abstinence. The allegories, suited only to tickle men's ears,
must be sought from others.1 Isychius, after having pre
tended that the fat represented spiritual affections, soon
afterwards metamorphoses it into gross appetites. Others
suppose that Christ was designed by it. Others understand
by it that the grossness or fatness of our flesh must be re
fined by the fire of the Spirit, that it may be mortified unto
God. This simple meaning satisfies me, that, when the Law
permitted them to eat the sacred meats, an exception was
added, which left the best portion in God's hands ; secondly,
that the part which might have been most attractive to the
greedy, was consumed in the fire as a restraint upon their
gluttony. The eating of blood is here prohibited, as also
elsewhere, because it was consecrated to God in order to
make expiation ; but there was another and higher reason
why it was forbidden, of which mention was made in Gen.
ix., and which must be again handled in our exposition of the
Sixth Commandment.
1 Abundance of these may be found collected by Lorinus. Bonar says,
" Observe that all these portions of the animal are the richest ; and also
deep-seated, near the heart. In an offering of thanks and fellowship, no
thing was more appropriate than to enjoin that the pieces presented should
be those seated deep within." The marginal deduction of Corn, a Lapide,
is not very dissimilar: " Mystice, adeps est devotio et intentio, quse in
omni operc ad Deum est dirigenda."
336
CALVIN S HARMONY OF THE FOUR
LEV. IV.
LEVITICUS, CHAPTER IV.
1 . And the Lord spuke unto Moses,
saying,
2. Speak unto the children of Israel,
saying, If a soul shall sin through
ignorance against any of the com
mandments of the Lord, concerning
things which ought not to be dune,
and shall do against any of them :
3. If the priest that is anointed do
sin according to the sin of the people ;
then let him bring, for his sin which
he hath sinned, a young bullock with
out blemish unto the Lord for a sin-
oflfering.
4. And he shall bring the bullock
unto the door of the tabernacle of the
congregation before the Lord ; and
shall lay his hand upon the bullock's
head, and kill the bullock before the
Lord.
.5. And the priest that is anointed
shall take of the bullock's blood, and
bring it to the tabernacle of the con
gregation.
0. And the priest shall dip his
finger in the blood, and sprinkle of
the blood seven times before the
Lord, before the vail of the sanc
tuary.
7. And the priest shall put some of
the blood upon the horns of the altar
of sweet incense before the Lord,
which is in the tabernacle of the con
gregation ; and shall pour all the
blood of the bullock at the bottom of
the altar of the burnt- offering, which
is at the door of the tabernacle of the
congregation.
8. And he shall take off from it all
the fat of the bullock for the sin-
offering; the fat that covereth the
inwards, and all the fat that is upon
the inwards,
9. And the two kidneys, and the
fat that is upon them, which is by the
flanks, and the caul above the fiver,
with the kidneys, it shall he take
away,
10. As it was taken off from the
bullock of the sacrifice of peace-offcr-
1. Alloquutus est pneterea Jeho-
va Mosen, dicendo :
2. Loquere ad filios Israel, dicendo,
Anima quum peccaverit pererrorem
ab omnibus pneceptis Jehova} quse
non sunt facienda, feceritque quid-
piam de uno ex illis :
3. Si sacerdos unclus peccaverit
secundum delictum populi, offeret
sacrificium pro peccato suo quod ptc-
cavit, juvencum vitulum immacula-
tum Jehovse pro peccato.
4. Adducetque juvencum ilium ad
ostium tabernaculi conventionis in
conspectu Jehovae, et admovebit
manum suam super caput juvcnci,
mactabitque juvencum in conspectu
Jehovae.
o. Accipietque sacerdos unctus de
sanguine juvcnci, et inferet eum in
tabernaculum conventionis.
G. Dein sacerdos tinget digitum
suuni in sanguine, aspergetque de
sanguine illo septem vicibus coram
Jehova :
7. Ponetque sacerdos de sanguine
isto super cornua altaris sutiimenti
aromatic! coram Jehova, quod est in
tabernaculo conventionis : totum au-
tem sanguinem reliquum juvenci
cffundet ad basin altaris holocaust!
quod est ad ostium tabernaculi con
ventionis.
8. Totum prreterea adipem juvenci
oblati pro peccato toilet ab eo: nempe
adipem operientem intestina, et to
tum adipem qui est super ea.
9. Duos quoque renes, et adipem
qui est super eos, et qui est super ilia,
et fibram qua? est super jecur, cum
renibus auferet :
10. Quemadmodum tollitur a
bove sacrificii prosperitntum : adole-
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
337
ings ; and the priest shall burn them
upon the altar of the burnt-offering.
11. And the skin of the bullock,
and all his flesh, with his head, and
Avith his legs, and his inwards, and his
dung,
12. Even the whole bullock shall
carry forth without the camp unto
clean place, where the ashes are
poured out, and burn him on the
wood with fire : where the ashes are
poured out shall he be burnt.
13. And if the whole congregation
of Israel sin through ignorance, and
the thing be hid from the eyes of the
assembly, and they have done some
what against any *of the command
ments of the Lord, concerning things
which should not be done, and are
guilty ;
14. When the sin, which they
have sinned against it, is known, then
the congregation shall offer a young
bullock for the sin, and bring him
before the tabernale of the congre
gation.
15. And the elders of the congre
gation shall lay their hands upon the
head of the bullock before the Lord;
and the bullock shall be killed before
the Lord.
16. And the priest that is anointed
shall bring of the bullock's blood to
the tabernacle of the congregation.
17. And the priest shall dip his
finger in some of the blood, and
sprinkle it seven times before the
Lord, even before the vail.
18. And he shall put some of the
blood upon the horns of the altar
which is before the Lord, that is in
the tabernacle of the congregation,
and shall pour out all the blood at
the bottom of the altar of the burnt-
offering, which is at the door of the
tabernacle of the congregation.
19. And he shall take all his fat
from him, and burn it upon the altar.
20. And he shall do with the bul
lock as he did with the bullock for a
sin-offering, so shall he do with this :
and the priest shall make an atone
ment for them, and it shall be for
given them.
VOL. II.
bitque ea sacerdos super altare holo-
causti.
11. Pellem prseterea juvenci, et
omnem carnem ejus, cum capite
ejus, et cruribus, et intestina ejus, et
fimum ejus.
12. Educetque totum juvencum
extra castra ad locum mundum, ad
locum ubi effundetur cinis: et com-
buret eum super ligna igni : in loco
inquam ubi effunditur cinis, combu-
retur.
13. Quod si tota synagoga Israel
erraverit, et latuerit res in oculis con-
gregationis, et fecerit unum ab om
nibus pneceptis "Jehovrequsc non sunt
facienda, et deliquerit :
14. Notum autem fuerit peccatum
quod peccaverunt : tune offeret con-
gregatio juvencum filium bovis in
sacrificium pro peccato, adducetque
ilium ante tabernaculum conven-
tionis,
15. Ponentque seniores synagogse
maims suas super caput juvenci
coram Jehova : tune mactabit juven
cum coram Jehova.
16. Inferetque sacerdos unctus de
sanguine juvenci in tabernaculum
conventionis.
17. Et intinget sacerdos digitum
suum in ipso sanguine, aspergetque
septem vicibus coram Jehova ante
velum.
18. De sanguine quoque illo ponet
super cornua altaris, quod est coram
Jehova, quod est inquam in taber-
naculo conventionis, posthsec totum
sanguinem reliquum effundet ad ba
sin altaris holocausti quod est ad os-
tium tabernaculi conventionis.
19. Totum autem adipem ejus
toilet ab eo, et adolebit super altare.
20. Juvenco vero faciet quemad-
modum fecit juvenco oblato pro pec
cato, sic faciet ei : atque expiabit eos
sacerdos,. et remittetur eis.
338
CALVIN'S HARMONY OF THE FOUR
LEV. IV.
21. And he shall carry forth the
bullock without the camp, and burn
him as he burned the first bullock :
it is a sin-offering for the congrega
tion.
22. When a ruler hath sinned,
and done somewhat through ignor
ance against any of the command
ments of the Lord his God, concern
ing things which should not be done,
and is guilty ;
23. Or if his sin, wherein he hath
sinned, come to his knowledge ; he
shall bring his offering, a kid of the
goats, a male without blemish.
24. And he shall lay his hand
upon the head of the goat, and kill
it in the place where they kill the
burnt- offering before the Lord: it is
a sin-offering.
25. And the priest shall take of
the blood of the sin-offering with his
finger, and put it upon the horns of
the altar of burnt-offering, and shall
pour out his blood at the bottom of
the altar of burnt-offering.
26. And he shall burn all his fat
upon the altar, as the fat of the
sacrifice of peace-offerings : and the
priest shall make an atonement for
him as concerning his sin, and it
shall be forgiven him.
27. And if any one of the common
people sin through ignorance, while
he doeth somewhat against any of
the commandments of the Lord, con
cerning things which ought not to
be done, and be guilty ;
28. Or if his sin, which he hath
sinned, come to his knowledge: then
he shall bring his offering, a kid of
the goats, a female without blemish,
for his sin which he hath sinned.
29. And he shall lay his hand
upon the head of the sin-offering,
and slay the gin-offering in the place
of the burnt-offering.
30. And the priest shall take of
the blood thereof with his finger, and
put it upon the horns of the altar of
burnt offering, and shall pour out all
the blood thereof at the bottom of
the altar.
31. And he shall take away all
21. Deinde juvencum educet ex
tra castra, et comburet eum queni-
admodum combussit juvencum pri-
orem : oblatio pro peccato congrega-
tionis est.
22. Si princepspeccaverit,fecerit-
que unum ab omnibus praeceptis
Jehovse Dei sui qure non sunt faci-
enda, et id fecerit per errorem, et
deliquerit:
23. Si innotuerit ei peccatum
suum quod peccavit : tune offeret
oblationem suam hircum caprarum
masculum immaculatum.
24. Ponetque manum suam super
caput hirci. et mactabit eum in loco
in quo mactari solet holocaustum
coram Jehova : oblatio pro peccato
est.
25. Tolletque sacerdos de san
guine oblationis pro peccato digito
suo, et ponet super cornua altaris
holocausti : reliquum autem san-
guinem ejus effundet ad basin altaris
holocausti.
26. Totum vero adipem ejus ado-
lebit super altare, sicut adipem sacri-
ficii prosperitatum : et ita expiabit
ilium sacerdos a peccato ejus, et re-
mitt etur ei.
27. Quod si anima aliqua pecca-
verit per errorem de populo terra?,
faciendo unum a pneceptis Jehovte
quac non sunt facienda, et deliquerit :
28. Si innotuerit ei peccatum
suum quod peccavit : afferet obla
tionem suam capellam caprarum
immaculatam foeminam pro peccato
suo quod peccavit.
29. Admovebitquc manum suam
super caput oblationis pro peccato,
et mactabit oblationem illam pro
peccato in loco holocausti.
30. Dem toilet sacerdos de san
guine ejus digito suo, ponetque super
cornua altaris holocausti : totum
vero reliquum sanguinem ejus effun
det ad basin altaris.
31. Totum prnetcrea adipem ejus
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
339
the fat thereof, as the fat is taken
away from off the sacrifice of peace-
offerings ; and the priest shall burn
it upon the altar for a sweet savour
unto the Lord ; and the priest shall
make an atonement for him, and it
shall be forgiven him.
32. And if he bring a lamb for a
sin-offering, he shall bring it a female
without blemish.
33. And he shall lay his hand
upon the head of the sin-offering,
and slay it for a sin-offering in the
place where they kill the burnt-offer
ing.
34. And the priest shall take of
the blood of the sin-offering with his
finger, and put it upon the horns of
the altar of burnt-offering, and shall
pour out all the blood thereof at the
bottom of the altar.
35. And he shall take away all
the fat thereof, as the fat of the lamb
is taken away from the sacrifice of
the peace-offerings ; and the priest
shall burn them upon the altar, ac
cording to the offerings made by fire
unto the Lord : and the priest shall
make an atonement for his sin that
he hath committed, and it shall be
fonriven him.
auferet, quemadmodum ablatus fuit
adeps a sacrificio prosperitatum:
adolebitque sacerdos super altare in
odorem quietis Jehovse : atque ita
expiabit eum sacerdos, et remittetur
32. Quod si pecudem obtulerit
oblationem suam pro peccato, fcemi-
nam im macula tarn afteret.
33. Ponetque manum suam super
caput illius oblation is pro peccato, et
mactabit illam pro sacrificio peccati,
in loco in quo mactare solet holo-
caustum.
34. Deinde accipiet sacerdos de
sanguine oblationis pro peccato digito
suo, ponetquc super cornua altaris
holocaust! : totum vero reliquum
sanguinem ejus effundet ad basin
altaris.
35. Totum pneterea adipem ejus
auferet, quemadmodum auftrri solet
adeps agni a sacrificio prosperita-
tum : adolebitque ilia sacerdos super
altare in oblationem ignitam Jeho
va} : atque expiabit eum sacerdos a
peccato suo quod peccavit, et remit
tetur ei.
NUMB. xv. 22. And if ye have
erred, and not observed all these
commandments which the Lord hath
spoken unto Moses,
23. Even all that the Lord hath
commanded you by the hand of
Moses, from the day that the Lord
commanded Moses, and henceforward
among your generations ;
24. Then it shall be, if ought be
committed by ignorance, without the
knowledge of the congregation, that
all the congregation shall offer one
young bullock for a burnt-offering,
for a sweet savour unto the Lord,
with his meat-offering, and his drink-
offering, according to the manner,
and one kid of the goats for a sin-
offering.
25. And the priest shall make an
atonement for all th2 congregation
of the children of Israel, and it shall
22. Quum erraveritis, et non fece-
ritis omnia pr?eccpta ha?c qure pro-
tulit Jehova ad Mosen.
23. Omnia qure praecepit Jehova
vobis per manum Mosis a die qua
pnecepit Jehova et postea per gene-
rationes vestras.
24. Si inquam a congregatione
'praeter scientiam aliquid factum
1'uerit per errorem, immolabit uni-
versa congregatio juvencum unum
filium bovis, in holocaustum in odo
rem quietis Jehovse, minha quoque
ejus, et libamen ejus, secundum re-
gulam, et hircum caprarum unum,
in sacrificium pro peccato.
25. Expiabitque sacerdos univer-
sam congregationem filiorum Israel,
et ignoscetur eis, quia error est, et
340
CALVIN S HARMONY OF THE FOUR
LEV. IV.
be forgiven them; for it is ignorance:
and they shall bring their offering, a
sacrifice made by fire unto the Lord,
and their sin-offering before the Lord,
for their ignorance :
26. And it shall be forgiven all
the congregation of the children of
Israel, and the stranger that sojourn-
eth among them ; seeing all the
people were in ignorance.
27. And if any soul sin through
ignorance, then he shall bring a she-
goat of the first year for a sin-offer
ing.
28. And the priest shall make an
atonement for the soul that sinneth
ignorantly, when he sinneth by igno
rance before the Lord, to make an
atonement for him ; and it shall be
forgiven him.
29. Ye shall have one law for him
that sinneth through ignorance, both
for him that is born among the chil
dren of Israel, and for the stranger
that sojourneth among them.
illic offerent oblationem suam, obla-
tionem ignitam Jehovse, et oblatio
nem pro peccato suo, coram Jehova,
propter errorem ipsorum.
26. Et condonabitur universse
congregation! filiorum Israel, et pere
grine qui peregrinabitur in medio
illorum: quia universi populi error
est.
27. Quod si anima una peccaverit
per errorem, offeret capram annicu-
lam sacrificium pro peccato.
28. Expiabitque sacerdos animam
qua? peccaverit per errorem, quum
ueccavcrit per errorem coram Je
hova : expiabit earn, et remittetur
ei.
20. Indigence inter filios Israel, et
peregrine qui peregrinatur inter
illos, lex una erit vobis quoad eum
qui fecerit per errorem.
After Moses had treated of the offerings and other sacri
fices, which were testimonies of gratitude and exercises of
piety, he now descends to the sin-offering (expiationerri) which
held the chief place amongst the sacrifices, inasmuch as,
without reconciliation, there could never be any intercourse
between men and God ; for since He deservedly abominates
the whole human race on account of the corruption of our
nature, and because we all continually provoke His wrath,
the whole hope of salvation must needs be founded on the
remedies provided for propitiating Him. This principle
being established, we must remember that Moses will hence
forth speak of the expiatory -sacrifices which propitiate God
to men by the removal of their guilt. He here shews how
God is to be appeased, where a man shall have sinned
through ignorance or inconsiderateness ; wherein too a dis
tinction is laid down between different persons, since one kind
of victim is required of a king, another of the priests, and
another of ordinary persons ; whilst regard is had to the
poor, that they may not be burdened by so great an expense
as the rii-h. But, since it will appear from the context that
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 341
all kinds of ignorance are not here included, we must see
what the word H^^, shegagah^ means, which I have pre
ferred rendering error rather than ignorance ; for Moses does
not refer to those transgressions into which we are ensnared,
when we are led astray by the appearance of rectitude, so as
to think ourselves without blame ; but to those of which we
take no heed, and whereby our minds are not pricked ; or
to those sudden foils, wherein the infirmity of the flesh so
stifles the reason and the judgment as to blind the sinner.
It is of such that Paul speaks when he bids us " restore in
the spirit of meekness those who are overtaken in a fault/'
(Gal. vi. 1 ;) for he does not mean those who are deceived by
their good intentions (as they call it,) or rather by their
foolish opinion, so as to be unconscious of their sin ; but
those who fall through the infirmity of their flesh, and whom
Satan catches unawares in his snares ; or who, at any rate,
do not perceive the evil they have done, so as immediately
to apply the remedy. This will be more clearly understood
from Ps. xix. 12, 13, where David, having asked pardon for
his errors, seeks to be kept free from presumptuous sins.2
The antithesis between rfifcOHBP, shegioth,3 and OHT, zedim,
shews that those transgressions are called errors, in which
there is no criminal pride against God. " If a soul shall sin
— -from all the commandments,"4 is a harsh expression ; and
therefore some refer it to sins of omission, but I interpret it
more simply, " If he sin by turning away from the command
ments/' or " if he commit any thing opposed (alienum) to
the commandments."
1 S. M. says the word means, " a sin into which the perplexed mind has
been driven under the impulse of some passion, through thoughtlessness,
imprudence, or error, when inattentive to the dictates of reason and of the
Spirit."— W.
2 "A superhiis." — Lat. " De ses fiertes, et rebellions." — Fr.
3 Lexicographers make no distinction between the approximate roots JJfi?
and rut?. Hence mfcOH^, is regarded as meaning the same as the word
used in Lev. iv. 2. By DHT, are understood sins committed with a high
hand and rebellious spirit. — W.
4 A. V., "against any of the commandments." Ainsworth's version is,
" A soule, when it shall sin through ignorance of all the commandments,"
&c. ; and his Gloss. " of all, understand, by doing any one of all the com
mandments. So Moses himself explaineth it in the words here following,
and in ver. 13, 22, 27."
342 CALVIN'S HARMONY OF THE FOUR LEV.IV.O.
3. // the priest that is anointed. He now distinguishes
between different persons, and begins with the high priest,
who alone bore the high distinction of the holy unction, un
less it be thought better to apply it to the whole supreme
class.1 It is probable, however, that it only refers to one.
The more illustrious was his dignity, the more diligently and
zealously ought his life to be confirmed to the model of holi
ness ; and therefore the infirmity which was more tolerable
in others, was more exceedingly reprehensible in him. This
is the reason whv it was required that he should atone for
himself with a greater victim. But this in some measure
related to all the Levites, inasmuch as they were chosen to
be of the sacred class ; and it now extends to all the mini
sters and pastors of the Church, not that they should ran
som themselves by the sacrifice of a calf, but that they
should diligently beware of every sin, and be more intent in
their endeavours after holiness. The clause "according to
the sin of the people," might be also rendered " unto the sin,"
&c., as though Moses had said that the priest through sin
corrupted the people by his bad example ; for, since his life
is the rule of holiness and righteousness, so his faults give
occasion to the errors of others. The sense, however, that I
have followed is simpler, i.e., that though the transgression
of the priest may be an ordinary one, yet in consideration of
his office it becomes more weighty, and deserving of greater
punishment.
5. And the priest that is anointed shall take. It is well
known that what is here prescribed as to the sprinkling of
blood, and its pouring out, as well as to the burning of the
fat and the kidneys, is the same as in the other sacrifices ;
and the comparison in the 10th verse sufficiently proves that
the ordinary forms were observed in other particulars. But
inasmuch as it might seem absurd that the priest, who was
himself guilty, should come before God to perform the office
of reconciliation, it was necessary to prescribe the details
more accurately, to obviate all doubt. Although, therefore,
he was unworthy to approach God, yet, since the law of the
priesthood was inviolable, he was admitted to the discharge
1 " Sur toute la maison d'Aaron." — Fr.
2NDCOMMANDAIENT. LAST BOOKS OF THE PENTATEUCH. 343
of his duties ; for it was not lawful that more mediators
should be appointed. In order, then, that more reverence
should be paid to the rites of the Law, and that men should
seek after no other way of reconciliation, God extended His
grace to the fault of the priest. The blood was sprinkled
before the Lord, that the people might learn that through
the sight of the sacrifice sins were hidden and buried, so as
to come no more into remembrance before God ; but the rest
of the blood was poured before the altar, because it was holy,
and therefore ought by no means to be cast elsewhere like
anything profane.
13. And if the whole congregation. The very same sacri
fice which was enjoined on the priest is required of the
people ; since he who went into the sanctuary in the name
of all to present all the tribes before God, represented the
whole body. It seems indeed that the kind of ignorance
here spoken of is different from the former kind ; since it
was said " if the thing be hid ;" yet I think that these infir
mities are comprised, in which it often happens that men
are blinded for a time.1 For many do not search into
themselves, and therefore slumber in their sins ; whereas if
they honestly examined their doings, their conscience would
straightway smite them. It might, then, happen that the
whole people should fail to be aware of their sin, whilst deal
ing with themselves too gently and indulgently. The mean
ing therefore is, that although no sense of sin should at
first arouse them to repentance, yet, if afterwards they should
be awakened so as to begin to acknowledge their crime, God
must be propitiated by sacrifices ; for otherwise the people
might make a cloak for themselves of their error.
22. When a ruler hath sinned. A peculiar atonement is
also appointed for the transgression of the rulers; and,
although he speaks of the ruler in the singular number, yet
inasmuch as the law was not yet enacted that one individual
should bear rule, he undoubtedly designates the heads and
governors generally, because they who bear rule do more in
jury by their bad example than private persons. If, then,
1 " D'estre comme estourdis pour un temps, et n'y voir goutte •" are, as
it were, stupified for a time, and cannot see a wink.— Fr.
344- CALVIN'S HARMONY OF THE FOUR LEV. iv. 22.
any of the judges or governors liad sinned through error, he
might indeed be set free by a lesser victim than the priest
or the whole people, yet there was individually this differ
ence between them, that they were to offer she-goats or
lambs, and the ruler a he-goat ; and the object of this was
that those in authority should more carefully keep themselves
pure from every transgression, whereas otherwise they are
wont to indulge themselves more freely, as if their rank and
dignity allowed them greater license. Where we have given
as our translation, " If (the sin) shall have become known,"
(51 innotuerit,) translators are not agreed.1 The word used
is properly a disjunctive particle Or;2 but it is sometimes used
for the conditional particle, as we shall see in the next chapter.
Those who retain the primary and genuine meaning of the
word do violence to the signification of the last word of the
foregoing verse, and translate it, "shall have offended"
instead of " shall have felt that he has offended ;" but since
it appears from many passages that IN, o, is equivalent to
OX, im, there is no need of wresting the words to an im
proper sense. The word iniPI, hodang, which they render
transitively " to make known/' may fitly bear my transla
tion, unless this is preferred, " if he shall have known/' (si
cognoverif). The words which Moses continually repeats,
"the priest shall make an atonement for him, and his
iniquity shall be forgiven him," some coldly restrict to ex
ternal and civil cleansing, as if Moses only removed his con
demnation before men ; but God rather offers pardon to
sinners, and assures them that He will be favourable to them,
lest fear or doubt should prevent them from freely calling
upon Him. And assuredly those who do not acknowledge
1 Instead of this and the following sentences, the Fr. says, " Les exposi-
teurs font bien ici quclques diffieultez literales, mais pource que la deduc
tion ne serviroit rien a ceux, qui ne sont point lettrez, je les passe."
Commentators certainly make some literal difficulties here, but since the
statement of them would be useless to the unlearned, I pass them by.
8 w, Or. Noldius, in his Concord, particulanim, cites instances, such as
1 Sam. xx. 10, in which this conjunction is equivalent to If. CDITN is
that last word of ver. 22 which S. M. has rendered deliquerit; but A. V.
more happily, is guilty. pTn, says S. M., is here used for PTU, the
niphal of m», but it is simpler to regard it as a not unusual variation of
inin, the hophal, strictly meaning, caused to become known. — W.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 34;5
that the legal rites were sacraments, are not acquainted with
the very rudiments of the faith. Now to all sacraments, at
any rate to the common sacraments of the Church, a spiritual
promise is annexed : it follows, therefore, that pardon was
truly promised to the fathers, who reconciled themselves to
God by the offering of sacrifices, not because the slaying of
beasts expiated sins, but because it was a certain and infal
lible symbol, in which pious minds might acquiesce, so as to
dare to come before God with tranquil confidence. In sum,
as now in baptism sins are sacramentally washed away, so
under the Law also the sacrifices were means of expiation,
though in a different way ; since baptism sets Christ before
us as if He were present, whilst under the Law He was only ob
scurely typified. Figuratively indeed what applies to Christ
only is transferred to the signs, for in Him alone was mani
fested to us the fulfilment of all spiritual blessings, and He
at length blotted out sins by His one and perpetual sacri
fice ; but since the question here is not as to the value of
the legal ceremonies in themselves, let it suffice that they
truly testified of the grace of God, of which they were the
types ; and so let not that profane imagination be listened
to, that the sacrifices only politically and as far as regarded
men absolved those by whom they were offered from guilt
and condemnation.
NUMB. xv. 22. And if ye have erred. He teaches by what
kind of sacrifice the sins of the whole people or of each indi
vidual are to be expiated, although he enumerates only two
of the four classes which are mentioned in Leviticus ; for a
special atonement is there enjoined both on the priest and
the ruler. But neither is the ceremony of sacrificing here
described, since Moses only wished to refresh their memories
by the way as to the manner in which, either publicly or
privately, they were to be reconciled to God. This word
" error,"1 as we have said, extends to incogitancy, which
partakes of contempt of God, and arises from too great
security, when men inconsiderately fall into the sins to
which their lusts invite them ; for deliberate impiety is
afterwards brought into contrast with error, when men de-
1 " Ce mot d'inadvertence." — Fr.
34-6 CALVIN'S HARMONY OF THE FOUR NUMB.XV. 22.
signedly rush into violations of the law. But since nothing
is more easy than for men to err, this remedy was most ne
cessary, lest they who had sinned should fall into despair.
Lest, then, the people or private individuals, when they saw
their guilt, should despair of pardon and throw away the
pursuit of holiness, God anticipates them, and shews them
by what means He is to be propitiated, so that the sins which
had occurred should not interrupt His service. Since, how
ever, Moses here only repeats what has already been ex
plained, there is no need of dwelling largely upon it, except
that in one point he seems to deliver a law different from
the former one ; for he there commands two bullocks to be
slain for the reconciliation of the people,1 the one as a burnt-
offering, the other as a sin-offering ; yet, if the second were
not easily obtained, the permission was given to substitute
a goat. In Leviticus, therefore, the regular and perfect rite
was delivered ; the permissive alteration is only added here ;
nor does Moses contradict himself, though, for the sake of
brevity, he only refers to one of the two modes. At the end
a clearer explanation is subjoined, viz., that the same law
should be common to all, since it was by no means expedi
ent to introduce any diversity.
LEVITICUS, CHAPTER V.
1. And if a soul sin, and hear the 1. Quum autem aniina peccaverit
voice of swearing, and is a witness, audiendo voceni juramenti, et ipse
whether he hath seen or known of it ; sit testis, quod aut viderit, aut sci-
if he do not utter it, then he shall verit : nisi renuntiaverit, feret poe-
bear his iniquity. nam iniquitatis suae.
2. Or if a soul touch any unclean 2. Aut si aniina tetigerit aliquam
thing, whether it be a carcase of an rem imnmndam, si ve cadaver ferrcim-
1 "This law differs from Lev. iv. 13, 14. Outram thinks the bullock
was to be offered under that law when the whole congregation of Israel,
though in other respects retaining their own rites and following the worship
of the true God, yet, led away by one common error, transgressed, without
knowing it, some prohibitory precept. The kid for a sin-offering, accompanied
with a bullock for a burnt-offering, (see ver. 24,) Outram says he appre
hends to have been required when the people, neglecting their ancient
rites and unmindful of the divine laws, (which often happened under
wicked kings,) were seduced into strange worship. What is recorded in
2 Chron. xxviii. 24. xxix. 3, 21, 24, Outram thinks adds much probability
to his opinion. See Outram, D. i. ch. xiv. § 2." — Brightwell I'M loco.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
347
unclean beast, or a carcase of un
clean cattle, or the carcase of un
clean creeping things, and if it be
hidden from him ; he also shall be
unclean, and guilty.
3. Or if he touch the uncleanness
of man, whatsoever uncleanness it be
that a man shall be denied withal,
and it be hid from him ; when he
knoweth of it, then he shall be guilty.
4. Or if a soul swear, pronounc
ing with his lips to do evil, or to do
good, whatsoever it be that a man
shall pronounce with an oath, and it
be hid from him ; when he knoweth
of it, then he shall be guilty in one
of these.
5. And it shall be, when he shall
be guilty in one of these things, that
he shall confess that he hath sinned
in that thing.
6. And he shall bring his tres
pass-offering unto the Lord, for his
sin which he hath sinned, a female
from the flock, a lamb, or a kid of
the goats, for a sin-offering ; and the
priest shall make an atonement for
him concerning his sin.
7. And if he be not able to bring
a lamb, then he shall bring, for his
trespass which he hath committed,
two turtle-doves, or two young
pigeons, unto the Lord ; one for a
sin-offering, and the other for a
burnt-offering.
8. And he shall bring them unto
the priest, who shall offer that which
is for the sin-offering first, and wring
off his head from his neck, but shall
not divide it asunder
9. And he shall sprinkle of the
blood of the sin-offering upon the
side of the altar ; and the rest of the
blood shall be wrung out at the bot
tom of the altar : it is a sin-offering.
10. And he shall offer the second
for a burnt- offering, according to the
manner ; and the Driest shall make
an atonement for him, for his sin
which he hath sinned, and it shall be
forgiven him.
11. But if he be not able to bring
two turtle-doves, or two young
pigeons; then he that sinned shall
mundse, sive cadaver animalis im-
mundi, sive cadaver reptilis immun-
cli, idque latuerit earn, turn ipse im-
mimdus erit, et deliquit.
3. Aut si tetigerit immunditiam
hominis in omni immunditia ejus
qua polluitur, et latuerit eum, et
ipse cognoverit postea, deliquit.
4. Aut anima si juraverit, profe-
rendo labiis se malefacturam, aut
benefacturam, et secundum omne
quod profert homo juramento, et id
latuerit eum, et ipse postea cogno
verit : tune delinquet in uno ex
istis.
5. Erit autem qnum deliquerit in
uno ex istis, et confessus merit id
super quo peccavit.
C. Adducet oblationem pro delicto
suo Jehovse, pro peccato suo quod
peccaverit, fceminam de grege, ag-
nam, aut capellam caprarum pro
peccato : et expiabit eum sacerdos a
peccato suo.
7. Quod si facultas afferendse pe-
cudis defuerit ei, tune adducet obla
tionem pro delicto suo quod peccavit,
duos turtures, aut duos pullos co-
lumbse Jehovse, unum in hostiam pro
peccato, et alterum in hostiam liolo-
causti.
8. Afferetque illos ad sacerdotem,
et offeret eum qui est in hostiam pro
peccato, priorem : et ungue secabit
caput ipsius e regione cervicis ejus,
et non separabit.
9. Aspergetque de sanguine hos-
tise pro peccato super parictem
altaris, et quod superest de sanguine
exprimetur in basin ipsius altaris :
oblatio pro peccato est.
10. Alterum autem faciet holo-
caustum juxta morem : atque ita
expiabit eum sacerdos a peccato suo
quod peccavit, et remittetur ei.
11. Si vero non fuerit ei facultas
offerendi duos turtures, aut duos
pullos columbse, tune afferet obla-
348 CALVIN'S HARMONY OF THE FOUR LEV.V. 1.
bring for his offering the tenth part tionem suam qui pcccaverit, deci-
of an epliah of fine flour for a sin- mam partem epha similae in obla-
offering : he shall put no oil upon it, tionem pro peccato: non ponet super
neither shall he put any frankin- earn oleum, neque pont-t super earn
cense thereon ; for it is a sin-offering, thus, quia oblatio pro peccato est.
12. Then shall he bring it to the 12. Afferet illam inquam adsacer-
priest, and the priest shall take his dotem : tune sacerdos accipiet ex ea
handful of it, even a memorial thereof, plenum pugillum suum odorem cjus,
and burn it on the altar, according et adolebit super altare ultra obla-
to the offerings made by fire unto the tiones ignitas Jchovte : oblatio pro
Lord : it is a sin-offering. peccato est.
13. And the priest shall mnke an 13. Et expiabit eum sacerdos a
atonement for him, as touching his peccato suo quod peccavit in uno de
sin that he hath sinned in one of istis : et remittetur ei, et erit sacer-
these, and it shall be forgiven him : doti sicut minha.
and the remnant shall be the priest's,
as a meat-offering.
1. And if a soul sin. The three kinds of offence, to which
Moses refers in the beginning of the chapter, seem to differ
much from each other ; for the first, when a person concealed
a matter which he knew, could not arise from error, vet I
include this concealment of which he treats under the head
of error, by supposing it to have been when a person should
be induced by shame or fear to connive at any crime or of
fence respecting which he might be interrogated, and so,
without any design of perjuring himself, but by blinding
himself, should withhold what he would have said, if he had
duly examined the matter. Yet these words must be more
narrowly discussed, respecting the meaning of which men
are not well agreed. Some think that the word rfrtf,1 alah,
is put for "execration," as though it were said, if any shall
have heard a misdoing or detestable crime worthy of execra
tion ; yet their gloss is contradicted by what immediately fol
lows, " Whether he hath seen or known it." Others indeed in
terpret it to mean an oath, yet improperly confine it to perjury,
as if Moses stated that he was guilty who had heard a man
perjuring himself, and had not opposed him, but had rather
covered the perjury by his own connivance or silence. I
rather subscribe, then, to their opinion who expound it as
1 It was in S.lf. that C, found it mentioned that some took !"6x to
mean execration, blasphemy, or perjury ; but S. M. himself held it to be
equivalent to nj/131^, adjuration, and explains the passage as meaning,
" If any person shall be adjured, and will not declare the truth, &c."— W.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 349
meaning " adjuration \" for the words will thus combine very
well, " If any one, being* summoned as a witness, shall have
heard the voice of adjuration, whereby he shall be required
in God's name to answer truly as to the matter proposed,
and from favour, or good nature, or any other false pretext,
as if he were enveloped in a cloud of error, shall conceal
what, if he had paid diligent attention, he well knew, he
shall be guilty/' We must then here render the disjunctive
particle as the conditional. Literally it is, "If any shall
have heard the voice of adjuration, and (is) himself a wit
ness/' But wherefore should he say, " if he hath been a
witness," and then add, " or have known it," as if he referred
to different things ? What I have said squares very well,
that a person becomes himself guilty, who, when sum
moned as a witness, does not answer to a matter of which he
is cognizant. Now, what does hearing the voice of adjura
tion mean, unless you understand that he is adjured by the
mouth of a judge ? We must observe, too, that the three
kinds of sin which are first enumerated have a connection
with each other, since they speak of sinners who are infected
by the uncleanness of others ; for, after Moses had commanded
generally that offences committed in error should be expi
ated, he now adds what had not been stated explicitly enough,
that those also required atonement who had been polluted
by the defilements of others. Thus this first will accord very
well with the other two, i.e., that if any should make himself
an accomplice in the offence of another, by indirect perjury,
he should be unclean until he had offered a propitiation ; for
this is what the expression "bear his iniquity" conveys ; as
if Moses had said that he contracts guilt who shall have con
cealed a crime, respecting which he had been interrogated
as a witness.
2. Or if a soul touch any unclean thing. This precept
seems not only to be superfluous but also absurd ; for Moses
had already shewn sufficiently how uncleanness contracted
by touching a dead body, or any other unclean thing, was to
be purged, and had prescribed an easy and inexpensive mode
of purification. This repetition appears, therefore, to be
useless. But to impose a heavier punishment on an offence
350 CALVIN'S HARMONY OF THE FOUR LEV.v.4.
which is extenuated by the pretext of error, than where
there is no allusion to error, is unjust. But we must remem
ber that not only is the uncleanness itself here punished, but
the inadvertence, from whence it arose that he who was pol
luted omitted the purification. For it may be that those
who thus lie torpid in their sins pollute for a season the
service of God. No wonder, then, that a heavier punishment
is inflicted, where error, springing from supine and gross
security, begets still more sins, that thus believers may be
aroused to greater vigilance. Let the reader, therefore, re
collect that the offence which is now adverted to did not
consist in the mere touching of a dead body, but in the
thoughtlessness itself; for if all would diligently meditate
on the Law of God, forgetfulness would not so easily steal
over them, whereby the distinction between right and wrong
is lost. The same is the reason for the following ordinance,
where Moses subjects to the same punishment any one who
shall have touched an unclean or defiled man : thus the very
contact of a woman at a particular period produces pollution.
4. Or if a soul shall swear. The fault is also ascribed to
error and ignorance, when a person does inconsiderately
what he has promised not to do ; for the oath is not in that
case violated, which would be criminal;1 but in this very
carelessness there is enough of wrong, because sound religion
would renew the recollection of the vow. Consequently,
where no anxiety (to fulfil it) is shewn, there is no serious
desire to do so. But this commandment was necessary,
because it might often happen that men who had pledged
their faith in a vow, and had broken it in thoughtlessness,
would deem themselves released from every tie, and would
in future give themselves up to indulgence, whereas they who
arrive at such a pitch of licentiousness, harden themselves
more and more, until at length they throw off all reverence
for God. God would therefore have vows kept faithfully,
lest those who despised them should thus rush into impiety.
If then any one had thoughtlessly broken faith, he is com
manded to make atonement to God ; not on account of his
1 " Ce qui seroit repute a crime enornie ;" which would be accounted an
enormous crime. — Fr.
COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 351
levity, as some think, as if he had rashly promised what he
might not, but on account of his neglect, because he had not
given diligence to remember the vow at the proper time.
Now if the Papists stupidly wrest this text after their custom,
in order to establish the obligation of all kind's of vows, their
confutation is easy ; viz., that God requires this stedfastness
only with respect to lawful vows duly made. We have already
understood from the teaching of Moses, what is the rule of
pious vow-making ; whence we gather, that those which pro
fane God's name are by no means to be kept ; for if we set
out with doing wrong, obstinacy in it is doubly wicked. In
this passage, therefore, " to do evil" is not to perform any
improper action, but to undertake something which would
otherwise be disagreeable and burdensome to the flesh; such
as to diminish domestic expenditure, or to deprive one's self
of luxuries, or to determine upon abstinence from something
which would gratify or profit us.
6. And he shall bring his trespass-offering. He proceeds
with what we have already been considering, as to the re
moval of guilt by sacrifice ; but he begins to make a distinc
tion between the poor and the rich, which distinction applies
also to what has gone before ; hence it appears that the order
is not exactly observed by Moses, since the cases which he
inserts seem to interrupt the thread of his discourse ; yet the
fact remains clear, that whosoever have fallen through error
are unclean until they have offered an atonement. But what
had been before omitted is here inserted, that the poor and
needy are not to be pressed beyond the extent of their
means ; nay, the different grades of offering are appointed,
so that he to whom it was not convenient to offer two turtle
doves, or pigeons, might be quit for a small measure of flour.
Hence we infer that God's only design was to shew the one
true means of reconciliation to the people, that they might
have recourse to the Mediator and His sacrifice ; for the poor
are here commanded to offer either two turtle-doves, or a
small quantity of meal, which would propitiate God towards
them, just as much as would the victim required of the rich.
The citation,1 however, which our interpreters make from the
1 "Un poete payen a dit, 'quc celuy qui offrira un grain d'encens, ou un
352 CALVIN'S HARMONY OF THE FOUR LEV.V.G.
poet is a lame one ; viz., " Whoever shall have brought in
tegrity of mind into the temples, makes a sacrifice of corn ;"
since this blind man did not see what was the object of
sacrifices, and thus despised all kinds of propitiations, as if
purity and inriocency alone recommended men to God. We
must' remember, then, that the victims of themselves were of
no importance, and yet that the ancient people were exer
cised in these ceremonies, to teach them that God can only
be appeased by the payment of a ransom.
LEVITICUS, CHAPTER V.
14. And the Lord spake unto 14. Loqnutus est insuper Jehova
Moses, saying, ad Mosen, diccndo :
15. If a soul commit a trespass, 15. Anima quum pnevaricata fu-
and sin through ignorance, in the erit prsevaricationem, et peccaverit
holy things of the Lord ; then he per errorem in una re ex sanctjfica-
shall bring for his trespass unto the (ionibus Jehova?, adducat oblationem
Lord a ram without blemish out of pro delicto suo Jchovce, arietcm per-
the flocks, with thy estimation by feet urn de pecudibus, secundum xs-
diekels of silver, after the shekel of limationem tuam argent i siculorum,
the sanctuary, for a trespass-offering, secundum siculum sanctitatis pro de
licto.
1C. And he shall make amends 16. Et quod peccaverit in sancti-
for the harm that he hath done in ficatione reddet, et quintain parlem
the holy thing, and shall add the ipsius addet ei, tradetque illud sacer-
fitth part thereto, and give it unto doti, sacerdos vero expiabit eum in
the priest : and the priest shall make ariete oblationis pro delicto : et re-
nn atonement for him with the ram miltetur ei.
of the trespass-offering, and it shall
be forgiven him.
espide ble' en integrite de cceur, appaisera Dieu autant que s'il tuoit une
centaine de bestes.' Or, 11 n'a parle qu'a demi, et m'esbahi comment les
Chrestiens osent alleguer ceste sentence comme vraye;" a heathen poet has
said, that he who shall offer a grain of incense, or an ear of corn in integrity
of heart, will appease God as much as if he had killed a hundred beasts.
Now he only spoke by halves ; and I am astonished how Christians dare
to allege this sentence, as if it were true. — Fr.
The reference is probably to Persius, Sat ii., ifftjfnem —
" Compositum jus, fasque animi, sanctosque recessus
Mentis, et incoctum generoso pectus honesto,
Hoc cedo ut admoveam templis, ei Jarre litabo"
Horace has nearly the same idea, Od. iii. xxiii. 17-20—
" Immunis aram si tetigit manus,
Non sumptuosa blandior hostia
Mollivit aversos Penates
Farre pio, et saliente mica."
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 353
17. And if a soul sin, and commit 17. Itaque si anima peccaverit, et
any of these things which are for- fecerit unum ab omnibus prscceptis
bidden to be done by the command- Jehovje, quae non sunt facienda, et
ments of the Lord ; though he wist non cognoverit, et deliquerit, etpor-
it not, yet is he guilty, and shall bear taverit iniquitatem suam :
his iniquity.
18. And he shall bring a ram 18. Tune adducet arietem imma-
without blemish out of the flock, culatum de pecudibus, secundum
with thy estimation, for a trespass- sestimationem tuam in oblationem
offering, unto the priest: and the pro delicto ad sacerdotem, et ex-
priest shall make an atonement for piabit eum sacerdos ab errore suo
him concerning his ignorance where- quern per errorem commisit, neque
in he erred, and wist it not ; and it intellexit, et remittetur ei.
shall be forgiven him.
19. It is a trespass-offering: he 19. Delictum est, delinquendo de-
hath certainly trespassed against the liquit Jehovse.
Lord.
14. And the Lord spake unto Moses. The difference of
the victim clearly shews, that another kind of offence is here
referred to ; for God now requires a male instead of a female.
Before, He had been contented with an ewe lamb or a female
kid ; but inasmuch as a ram is more valuable, it follows that
punishment is now awarded to a heavier offence. The heinous-
ness of the fault depends upon the quality of the act; i.e.,
when a person shall have wronged not a mortal man merely,
but God Himself, nor shall have transgressed only one of the
Commandments of the first Table, but shall not have paid a
vow, or shall have offered a defective victim, or shall have
defrauded God of His right in any oblation ; since this is
what is meant by the clause " in the holy things of the
Lord/' In this expression Moses includes both vows volun
tarily made, as well as the legitimate oblations, such as
tithes, first-fruits, the offering of the first-born ; since in all
these things the Israelites were strictly charged to deal most
faithfully with God. If by chance avarice had blinded any
one, so that in pursuit of personal gain he paid God less than
he ought, his recklessness justly received a heavier punish
ment. Yet it must be understood, that the offence here re
ferred to is one in which no fraud or evil deceit had place ;
for if any one had designedly and craftily appropriated what
was sacred, the impiety of this sacrilege was not so easily
expiated. But inasmuch as it often happens that the covet
ous and grasping are too ready to spare themselves, God en-
VOL. n. z
354 CALVIN'S HARMONY OF THE FOUR LEV. v.l 6.
joins a sacrifice in such a case, where private advantage has
through thoughtlessness prevailed over religious feeling.
The words, " with thy estimation/' some refer to Moses,
others to the priest ; but I prefer taking it passively for the
estimation prescribed by God ; which is called the estimation
of the people, because they were bound to acquiesce in the
Law appointed by Him, and not arbitrarily to alter the value.
Moses estimates the ram at two shekels of the sanctuary,
equivalent to four common shekels,1 amounting in French
money to about twenty-eight sols, (asses.)
16. And he shall make amends for the harm. Hence it
more plainly appears, as I have recently stated, that they,
who withheld anything of God's full right, are said to have
sinned "in the holy thing ;" since they arc commanded to
make restitution with the addition of a fifth part. Yet let
my readers remember, that those who are compelled to make
restitution, are not such as have fraudulently embezzled the
sacred things, but those who under some vain, pretext have
flattered themselves for a time, so as to be unaffected by any
conviction of their fault. The object therefore of this sacri
fice, was to arouse the people to attention, so that postponing
their private advantage, they should freely pay what was
due to God. 2Thcirs is but foolish trifling who think that
Moses, having before spoken of sins (peccata), now prescribes
the mode of making expiation for delinquencies (delicta),
since he uses the same words indifferently on all occasions,
and also designates all the victims by the same name. But
to make out a delinquency to be greater than a sin is a piece
of gross ignorance ; nor does it need a long refutation, since
it manifestly appears that in this passage a special rule is de
livered as to the means of obtaining pardon when a person
through thoughtlessness has not reflected that he has omitted
to discharge in full either his vows or oblations.
17. And if a soul sin. Although the expressions seem to
be general, as if he briefly confirmed what he had said be-
1 " Ainsi revienent a vingt hiiit sols de roy, ou environ ;" thus they
amount to twenty-eight sols of the king, or thereabouts.— Fr. Vide note,
vol. i. p. 483.
* This is the gloss of Bonfrerius in Poole's Synopsis.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 355
fore, yet it is necessary to connect them with the last sen
tence, or at least to restrict them to certain cases. The
former exposition appears to me to be the right one ; nor is
there any absurdity in the repetition, to cut off all occasion
for subterfuge from the disobedient. Still I do not deny
that the reason which is added at the end, applies to all the
modes of expiation of which he has been treating ; viz., that
although he may pretend ignorance who has fallen into sin
inconsiderately, or who has not intentionally sinned, or who
through forgetfulness has contracted any defilement, still he
is guilty before God until he makes reconciliation. When
therefore he again commands that a ram without blemish,
and of full value should be offered, he once more shews how
they must purge themselves who have been too stingy in
their oblations. Immediately after he adds a reason com
mon to all the other errors ; as if he had said, that they are
not absolved before God who offer the excuse of ignorance
as a cover for their fault.
LEVITICUS, CHAPTER VI.
1. And the Lord spake unto Moses, 1. Loquutus est praeterea Jehova
saying, ipsiMosi, dicendo:
2. If a soul sin, and commit a 2. Anima quum peccaverit, et
trespass against the Lord, and lie prsevaricata fuerit prgevaricationem
unto his neighbour in that which was contra Jehovam, mentiens ^ nempe
delivered him to keep, or in fellow- fuerit proximo suo in deposito, aut
ship, or in a thing taken away by vio- in depositione manus, aut raptum,
lence. or hath deceived his neighbour ; aut vim fecerit proximo suo.
3. Or have found that which was 3. Aut invenerit amissum, etnega-
lost, and lieth concerning it, and verit illud, ac juraverit falso in uno
sweareth falsely ; in any of all these ex omnibus quse facere solet homo
that a man doeth, sinning therein : peccando in ipsis.
4. Then it shall be, because he 4. Quum ergo peccaverit, et deli-
hath sinned, and is guilty, that he querit, turn reddet raptum quod
shall restore that which he took rapuit, aut vi extortum quod vi ex-
violently away, or the thing which he torsit, aut depositum quod deposi-
hath deceitfully gotten, or that which turn fuerit apud ilium, vel amissum
was delivered him to keep, or the lost quod invenerit.
thing which he found,
5. Or all that about which he hath 5. Aut quidpiam aliud ex omni-
sworn falsely ; he shall even restore bus de quibus juraverit falso, tune
it in the principal, and shall add the reddet illud in solidum, et quintum
fifth part more thereto, and give it ipsius addet illi : eique cujus erat
unto him to whom it appertaineth, in reddet illud die oblationis pro delicto
the day of his trespass- offering. suo.
356 CALVIN'S HARMONY OF THE FOUR LEV.VI. 1.
fi. And he shall bring his trespass- 6. Oblationem vero pro delicto
offering unto the Lord, a ram with- suo adducet Jehovae, arietcm inte-
out blemish out of the flock, with prum e pecudibus, secundum estima-
thy estimation, for a trespass- offer- tionem suam ad faciendum sacrifi-
ing, unto the priest: cium pro delicto ad snccrdotem.
7. And the priest shall make an 7. Expiabit eum sacerdos coram
atonement for him before the Lord; Jehova, et remittetur ei. expiabitin-
and it shall be forgiven him, for any quam ab uno ex omnibus qua? facere
thing of all that he hath done, in solet homo delinquendo in eo.
trespassing therein.
1. And the Lord spake unto Moses. Moses now no longer
treats of the means of expiating errors when the sinner is
guilty through thoughtlessness ; but he prescribes the mode
of reconciliation, when any one shall have wilfully and de
signedly offended God. And this is well worthy of notice,
lest those who may have been guilty of voluntary sin should
doubt whether God will be propitiated towards them, pro
vided they make application to the one sacrifice of Christ,
in which consists the entire substance of the shadows of the
Law. We must indeed beware lest we indulge ourselves
under the cover of God's clemency and readiness to pardon,
—for the lust of the flesh provokes us to sin more than
enough, without the addition of this snare, — nor is it less
than a blasphemous insult to God to take occasion and
license for sin, from the fact of His willingness to pardon.
Let then the fear of God reign in us, which will repress our
wicked desires like a rein, so that we should not wilfully
fall into sin ; and let His mercy rather engender the hatred
and detestation of sin in our hearts, than incite us to auda
city. Yet, at the same time, we must prudently take heed,
lest if we imagine God to be inexorable to our voluntary
sins, this excessive severity should overthrow the hope of
salvation even in those who are the holiest. For even now-
a-days there are some madmen who deny pardon to all who
may have chanced to fall through the infirmity of the flesh,
since to morose men this severity has its charms, and by this
hallucination Novatus1 greatly troubled the Church of old.
1 Novatus, a Carthaginian Presbyter, who in conjunction with Novatian
a Presbyter of Rome, was the founder of the Novatian sect, A.D. 251, also
called Cathari, or Aristeri. They " considered the genuine Church of
Christ to be a society, where virtue and innocence reigned universally, and
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 357
But if we all honestly examine ourselves, it will plainly
appear that those rigid censors, who affect the reputation of
sanctity by immoderate asperity, are the grossest hypocrites.
For if they would abandon their pride, and examine into
their lives, which of them would find himself free from con
cupiscence ? and whose conscience must not often smite him ?
It is then monstrous blindness to exalt men, clothed in
human flesh, to such a pitch of perfection, as that their con
science should not convict them of any fault or blame. And
nothing is more pestilent than this imposture of the devil,
excluding from the hope of pardon those who knowingly and
willingly have sinned ; since there is not one even of God's
best servants, in whom the corrupt affections of the flesh do
not sometimes prevail ; for although they be neither adul
terers, nor thieves, nor murderers, yet there is none whom
the last Commandment of the Law — '; Thou shalt not covet,"
— does not convict of sin. And assuredly the more advance
one has made in endeavours after purity, the more he feels
and acknowledges that he is still very far from reaching
its goal. Therefore, unless we would purposely close the
gate of salvation against us, we must hold that God is
placable towards all, who trust that their sin is forgiven them
by the sacrifice of Christ ; for God is neither changed, nor is
our condition worse than that of the fathers, whereas under
the Law God appointed sacrifices for the expiation even of
voluntary offences. Hence it follows, that although we are
convicted of voluntary sin, yet a remedy is set before us in
the Gospel for procuring pardon : else would these ancient
figures be more than delusive, which had no other object
than to be testimonies and mirrors of the grace which was
finally manifested to us in Christ. If there ought to be a
mutual agreement between the external representation of
grace under the Law, and the spiritual effect which Christ
brought in, it plainly appears that sins are no less forgiven
refused any longer to acknowledge those as its members who had even once
degenerated into unrighteousness." — Waddington's Church Hist., vol. i.
pp. 165, 166.
C. mentions, Inst., book iv. ch. i. sec. 23, (Calvin Society's Translation,
vol iii. p. 35.) the similarity of some of the opinions held by the Anabap
tists of his day to those of the Novatians.
358 CALVIN'S HARMONY OF THE FOUR LEV.VI. 1.
to us now, than to the ancient people ; and thus that be
lievers are reminded by this symbol, that they are not to
despair of reconciliation, whilst they take no pleasure in
their sins ; but rather that they should boldly seek for pardon
in the perpetual sacrifice which constantly renders God
favourable to all the godly. And surely since repentance
and faith are the sure pledges of God's favour, it cannot be
but that they should be received into His grace who are en
dued with these two gifts. Besides, the remission of sins is
an inestimable treasure, which God has deposited in His
Church, to be the peculiar blessing of His children ; as the
Confession of Faith declares, " I believe in the Holy Catholic
Church, the forgiveness of sins." Xor would what Paul pro
claims concerning the embassy entrusted to him be consist
ent, unless Christ's satisfaction daily propitiated God towards
believers. (2 Cor. v. 20.)
The question here is not about some trifling offence, but
about the crime of unfaithfulness, doubled by the addition
of perjury. It is true that perfidy, or deceit, or violence, are
first mentioned, to mark the grossness of the sin ; but the
guilt lies chiefly in the profanation of God's name when the
injury done to man is sheltered under a false oath. At any
rate, he is admitted to pardon who has both iniquitously de
ceived his brother and has impiously abused God's name.
Hence it appears that God spares wretched sinners although
they may have contaminated themselves by faithlessness,
and have aggravated the crime committed against men by
sacrilege, having insulted God through their perjury. But
although Moses only enumerates transgressions of the Eighth
Commandment, still he teaches, according to his usual manner,
by synecdoche what must be done in the case of other offences
also. If, then, anything shall have been taken away by violence,
or by fraud, and perjury has been superadded, he commands
not only that satisfaction should be made to the neighbour
who is defrauded, but that the price of atonement should also
be offered to God. And the reason for this is expressly given,
because not only has a mortal man been injured, but God has
also been offended, who would have men conduct themselves
justly and reverently towards each other ; and then the
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 359
crime is carried to extremity by the violation of God's sacred
name. The sacrifice is not indeed required from a thief or
robber, or from the denier of a deposit, or the appropriate!'
of anything lost, unless they have also perjured themselves ;
yet the words of Moses are not without their weight : if any
one, by the denial of a deposit, or by theft, or robbery, shall
have "committed a trespass against the Lord ;" whereby he
signifies, that whenever an injury is inflicted on men, God in
their person is offended, because every transgression of the
Law violates and perverts His justice.
We shall elsewhere see more about the restitution to be
made in case of theft or robbery, especially when a person
has been found guilty. This point, however, is alone referred
to directly in this passage, viz., that whoever injures or in
flicts a loss upon his brother, incurs guilt and condemnation
before God ; but if he proceeds to such a pitch of obstinacy,
as to cover his crime by falsely appealing to the sacred name
of God, he is polluted by double iniquity, so that compensa
tion of the damage is not sufficient, but he must also make
atonement to God. But we must understand this of those
who, having escaped from the fear of punishment, voluntarily
repent. The notion of some commentators who alter the
copula into the disjunctive particle, and consider perjury to
be one of the various sins referred to, I reject as foreign to
the meaning of Moses. Others explain it thus : " If any shall
have committed robbery or theft, or shall have sworn falsely
about a thing lawful in itself:" but I do not see why the
words should be wrested thus ; besides, their mistake is re
futed by the context itself, in which restitution is coupled
with the sacrifices, and this could not be applicable unless
perjury were conjoined also with fraud or violence. Nor does
the disjunctive particle which follows help them ; for after
he has commanded what was taken away by force or deceit
to be restored, because all the various points could not be
separately expressed, it is added, "Or all that about which
he hath sworn falsely," not as if the guilt of perjury had been
contracted in any other matters, but that he might cut away
all means of subterfuge, which the repetition also confirms ;
for, after having introduced the crime of swearing falsely, he
3GO CALVIN'S HARMONY OF THE FOUR LEV.VI. ].
again, as if more clearly explaining what he had said, com
mands the restitution of the principal, together with the
fifth part. But what is it that he commands to be restored
except what the deceiver had kept back under cover of his
oath ? Of this a clearer exposition will be found under the
Eighth Commandment.
A satisfaction is therefore enjoined to be made towards
men together with the offering. Nor is it without reason
that God commands them to make up the loss on the day
when the offering is made, lest hypocrites should promise
themselves impunity after having enriched themselves by the
property of another. It was indeed permitted them to restore
their property to others before they propitiated God by the
sacrifice ; but God will not have His altar defiled, which
would be the case if thieves or robbers offered victims be
longing to others. He would, therefore, have the hands of
those who sacrifice cleansed from pollution. And surely
those who offer a victim to God out of spoils unjustly obtained,
in some measure implicate Him as a participator in their crime.
Hence may profitable instruction be drawn, viz., that hypo
crites busy themselves in vain in reconciling God to them
selves, unless they honestly restore what they have unjustly
taken. Meanwhile we must observe the distinction in the
words of Moses between the satisfaction made to men and
the sin-offering which propitiates God ; for we gather from
hence, as I have said, that they obtain not pardon from God
who desire to remain enriched by their stolen property ; and
yet that God is not appeased by anything but sacrifice. Clear
proof of this latter point may be gathered from the whole
Law, which prescribes but one means of reconciling God, i.e.,
when the sinner makes atonement for himself by offering a
victim. Hence the diabolical figment as to satisfactions is
refuted,1 by which the Papists imagine that they are re
deemed from God's judgment ; for although God shall have
remitted the guilt, they still think that the liability to
1 For a statement of this doctrine, see Canons of the Council of Trent,
Sess. vi., Can. xxx. ; Sess. xiv. Caput. viii.,ix., Can. xii , xiii., xiv., xv.
See C.'s "Antidote to the Canons of (lie Council of Trent," (Calvin Society's
Edition,) p. 160.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 361
punishment remains, until the sinner shall have delivered
himself by his own works. To this end they have invented
works of supererogation, to be meritorious in redeeming from
punishment ; hence, too, purgatory has come into existence.
But when you have studied all the writings of Moses, and
diligently weighed whatsoever is revealed in the Law as to
the means of appeasing God, you will find that the Jews
were everywhere brought back to sacrifices. Now, it is cer
tain that whatever is attributed to sacrifices is so much taken
away from men's own works. But if it were not God's inten
tion to tie down His ancient people to outward ceremonies,
it follows that it is only by the one Mediator, through the
outpouring of His blood, that men are absolved from all lia
bility cither to guilt or punishment, so as to be restored to
favour by God.
7. And the priest shall make an atonement. From this
form of expression also, which frequently occurs, we must
learn that the victim in itself was not the price of redemp
tion, but that expiation was founded on the priesthood. For
they have foolishly and falsely invented the notion that men
work something themselves in the sacraments,1 whereas their
virtue and effect proceeds from quite another quarter. The
offering, therefore, properly speaking, is passive rather than
active as regards man.2 The force of this will be more clearly
understood from the delusion of the Papists. They are in
deed compelled to acknowledge that in the sacraments men
are passive, in so far as they receive the grace there offered
to them ; but they presently pervert this doctrine, by invent
ing their opus operatum, as they call it. But, lest the people
should think that they bring from their own stores (domo)
the price of their redemption, Moses constantly inculcates
that it is the peculiar office of the priest to appease God, and
to blot out sin by expiation. It is also worthy of observation
that he adds, "before the Lord/' for by this clause the pro-
1 " Qui'ls apportassent rien du leur aux sacremens ;" that they bring
something of their own to the sacraments. — Fr.
2 Addition in Fr., " c'est a dire, qu'il n'y apporte rien du sien, mais qu'il
y re9oit ;" that is, that he brings nothing of his own to it, but receives
something from it.
362
CALVIN S HARMONY OF THE FOUR
LEV. VI. 7.
fane notion is refuted, that men are purged by the legal
sacrifices only civilly, as they say, i.e., before men, as if there
were no spiritual promise included in them. Now, if this
were so, the fathers would have been confirmed in the con
fidence of pardon by no external symbols, than which nothing
can be more absurd ; but by this one clause all ambiguity is
removed, when Moses declares that they were absolved
k* before the Lord/'
LEVITICUS, CHAPTER VI.
8. And the Lord spake unto Moses,
saying,
9. Command Aaron and his sons,
saying, This is the law of the burnt-
offering : it is the burnt-offering, be
cause of the burning upon the altar
all night unto the morning, and the
fire of the altar shall be burning in
it.
10. And the priest shall put on his
linen garment, and his linen breeches
shall he put upon his flesh, and take
up the ashes which the lire hath con
sumed with the burnt-offering on the
altar, and he shall put them beside
the altar.
1 1 . And he shall put off his gar
ments, and put on other garments,
and carry forth the ashes without
the camp unto a clean place.
12. And the fire upon the altar
shall be burning in it; it shall not
be put out : and the priest shall burn
wood on it every morning, and lay
the burnt-offering in order upon it;
and he shall burn thereon the fat of
the peace-offerings.
13. The fire shall ever be burn
ing upon the altar ; it shall never go
out.
14. And this is the law of the
meat-offering: The sons of Aaron
shall offer it before the Lord, before
the altar.
15. And he shall take of it his
handful, of the flour of the meat
offering, and of the oil thereof, and
8. Loquutus est etiuni Jehova ad
Mosen, dicendo :
9. Pnecipc Aharon et filiis ejus,
dicendo, Ha?c est lex holocaust i, (ho-
locaustum est, quod aduritur super
altare tota nocte usque mane, ubi
ignis altari accensus fuerit in eo.)
10. Induct se sacerdos veste linea,
femoralibus item lineis induet se
super carnem suam, tolletque cine-
rem quum absumpserit ignis holo-
caustum ex altari, et ponet eum secus
altare.
11. Postea exuet se vcstibus suis,
et induet se vestibus aliis, efferetque
cinerem extra castra ad locum mun-
dum.
12. Et ignis super altare ardebit
in eo, non extinguetur, .et accendet
in eo sacerdos ligna quotidie mane,
et disponet super illud victimam
holocausti, adolebitque super illud
adipes prosper! tatum.
13. Ignis perpetuo ardebit in al
tari, non extinguetur.
14. Ista est lex minha quam effe
rent filii Aharon coram Jehova ad
altare.
15. Toilet ex ea pugillo suo ex
simila minha, et oleo ejus, et totum
thus quod erit super minha : adole-
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 363
all the frankincense which is upon bitque super altare odorem quietis
the meat-offering, and shall burn it odorem ejus apud Jehovam.
upon the altar for a sweet savour,
even the memorial of it, unto the
Lord.
23 For every meat-offering for 23. Omnis minha sacerdotis tota
the priest shall be wholly burnt : it cremabitur, non comedetur.
shall not be eaten.
24. And the Lord spake unto 24. Loquutus est Jehova adMosen,
Moses, saying, dicendo :
25 Speak unto Aaron and to his 25. Alloquere Aharon et nhos
sons,' saying, This is the law of the ejus, dicendo, Ista est lex hostise pro
siii-offerin°- : In the place where the peccato, In loco in quo niactabitur
burnt-offering is killed shall the sin- hostia holocaust! mactabitur hostia
offering be killed before the Lord : pro peccato coram Jehova, qma sanc-
. it is most holy. tificatio sanctificationum est.
30 And no sin-offering, whereof 30. Omnis autem hostia pro pee-
any of the blood is brought into the cato, de cujus sanguine infcretur ah-
tabernacle of the congregation, to quid in tabernaculum conventions,
reconcile withal in the holy place, ad expiandum in sanctuario non
shall be eaten ; it shall be burnt in comedetur, igm comburetur.
the fire.
9. Command Aaron and his sons. He more distinctly
explains what might have appeared to be omitted ; nor is it
without reason that he carefully enters into these full details,
for since God prefers obedience to all sacrifices, he was
unwilling that anything should remain doubtful as to the
external rites, which were not otherwise of great importance ;
that they might learn to observe precisely, and with the
most exact care, whatever the Law commanded, and that
they should not obtrude anything of themselves, inasmuch
as the purity of the holy things was corrupted by the very
smallest invention. He would, therefore, leave nothing to
the people's judgment, but directed them by a fixed rule
even in the most trifling matters. As to the burnt-offerings,
he commands that they should not be taken away from the
altar till they were consumed by the fire ; but after they ,
were put on, he commands them to be burnt in a constant
fire till the morrow. With this intent, he expressly says,
that the fire should be kept alight on the altar all the night,
since the sacrifices would not have been reduced to ashes
without the application of fuel. Secondly, he commands the
priest, clothed in the linen garment, and breeches, as he was
36*4 CALVIN'S HARMONY OF THE FOUR LEV.vi.9.
wont to be in the performance of his sacred duties, to go to
the altar, and to take away the ashes and put them by the
side, or at some part of the altar ; but when he shall have
gone away from the altar, he bids him take off his holy gar
ments, and carry the ashes out of the camp to a clean place.
But what he had before briefly adverted to as to the supply
of wood, he immediately declares more fully to be, lest the
fire should go out. Again, he assigns to the priest the office
of setting the wood in order every morning. But, because
in the sacrifices1 of prosperities the Law commanded the fat
only to be burnt, Moses now adds, verse 1 2, that the fat was
to be burnt on the same fire. It is worthy of particular
observation, that he finally subjoins a precept as to so keep
ing up the fire that it may never go out.
The intent of this perpetuity was, that the offerings should
be burnt with heavenly fire ; for on the day that Aaron was
consecrated, the sacrifice was reduced to ashes not by human
means but miraculously, in token of approbation. True that
God did not choose daily to exert this power ; but He inter
posed the hand and labour of men in such a manner that the
origin of the sacred fire should still be from heaven. The
same thing afterwards happened at the dedication of Solo
mon's temple, because that alteration of the divine decree
demanded a sign (tesseram,) lest any should think that it
was at the will of man that the splendour of the temple
should outvie the tabernacle. Finally, the sacrifice of Elijah
was graced by the same privilege when he restored the abo
lished legal service ; and then also God upheld what He had
ordained in His Law, in opposition to all corrupt and de
generate rites. Meanwhile, in order to prevent any adultera
tions, He chose to have the fire continually burning on the
altar day and night, nor was it allowable to take it from else
where. There was, indeed, amongst the Persians2 a perpe-
1 Or peace-offerings, vide sitpra, p. 105.
8 "The Persians regarded with reverence the sun and every kind of fire.
The fire continually kept alive in their temples, was considered as sacred.
It had been kindled from fire, which Zoroaster pretended to have brought
down from heaven. It was fed by a particular kind of wood, and was sup
posed to be polluted even by the breath of those who approached it."—
Hill's Essays on Ancient Greece, Essay xx. The sacred fire was kept alive
even in their marches.— Curt. iii. 3; Ammian. Marcel., xxiii. 6.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 365
"tual fire, and at Rome also under the guardianship of the
Vestal virgins j1 and it may be, that in foolish mimicry they
transferred to themselves the custom which they had heard
of being observed by the Jews; for thus it is that, for the pur
pose of deceiving unbelievers, the devil often falsely makes
a pretence of something divine, and imitates God just as an
ape imitates man : but the purpose of God in rejecting
strange fire was to retain the people in His own genuine
ordinance prescribed by the Law, lest any inventions of men
should insinuate themselves ; for the prohibition of strange
fire was tantamount to forbidding men to introduce anything
of their own, or to add to the pure doctrine of the Law, or to
decline from its rule. Meanwhile, since God had once tes
tified, as if by stretching forth His hand from heaven (to
receive them,2) that the sacrifices were acceptable to Him,
believers were confirmed in their confidence of this by the
pledge of the perpetual fire.
14. And this is the Law of the meat-offering. "We have
already seen that there were various kinds of this offering ;
now, the cakes or wafers are omitted,3 and mention is only
made of uncooked flour, whereof God commands that the
priest should burn on the altar as much as his hand could
hold. But this law was necessary in order that believers
might be fully assured that God was propitiated by the due
offering of this part, and that none might complain because
the greater portion remained with the priests. Lest, how
ever, the dignity of the sacrifice should be impaired, it was
only permitted to the priests to make unleavened bread of it,
which they were to eat in the sanctuary, as we have seen else
where. The meat-offering of the priests is excepted, which
I conceive to be for two reasons, — first, that the excellency
and dignity of their gift, honoured as it was by special pri
vilege, might stimulate the priests to greater efforts of piety,
so as not to exercise themselves in God's service in a common
1 « Virgines Vestales in urbe custodiunto ignem foci publici sempiter-
nuin." — Cicero de Legg. ii. 8.
2 Added from Fr.
3 " Omettant les gasteux, et les tourtes, et bignets, tant cuits au four
que frits ;" omitting the cakes, and the tarts, and fritters, both cooked in
the oven and fried. — Fr.
366 CALVIN'S HARMONY OF THE FOUR LEV.VI. 25.
and perfunctory manner ; secondly, that they might be thus
restrained from the affectation of offering it too frequently.
For if it only cost them a little flour, a door was opened to
vain ostentation ; they would have never ceased offering their
lminha, the profit of which returned to themselves ; perhaps
they might even have made a trade of it, as we see the Popish
sacrificers entice the simple populace to profuse expenditure
in offerings by the pomp of their fictitious devotion. Lest,
therefore, they should cause their immoderate oblations to
minister both to their vainglory and avarice, God willed that
their meat-offering should be entirely consumed.
25. Speak unto Aaron. We everywhere see how carefully
God provided that the people should have no doubts about
anything. And assuredly true religion is distinguished from
false imaginations by this peculiar mark, that God Himself
prescribes what is to be done. Nor can certainty, though
religion ought to be based upon it, be derived elsewhere than
from His own mouth. Now, because there was a difference
between burnt-offerings and sin-offerings, it would have been
natural to kill them separately in different places, unless the
error had been anticipated ; but all doubt is removed when
God assigns the same place to them both. Whence, too, we
gather that one law suffices for the proper worship of God, if
men are not wise in their own conceits, but depend on His
mouth. For how came it to pass that, whilst these two
kinds of oblations differed from each other, the rule respect
ing them was the same on this point, except because it so
pleased God ? This passage, therefore, sufficiently reminds
us with how great sober-mindedness and modesty it becomes
us to follow what is pointed out to us in God's word. A
reason, however, is at the same time actxled, which may invite
reverence to be paid to the sin-offerings, when especial sanc
tity is attributed to them, which, according to the idiom of
the Hebrew language, is called "holiness of holincsses."
Moreover, Moses begins to distinguish between nXLDH, cha-
teah,2 and D^X, asham, which the Latins translate peccatum
1 (" Leurs belles parades." — Fr.
8 A. V., "The sin-offering and the trespass-offering." Michaelis has
affirmed that the former was a sacrifice for sins of commission, and the latter
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 867
and delictum, though he had before used them indifferently
to express the same thing. What the difference was, I con
fess, I know not ; I see the guesses of others, but nothino-
certain.
SO. And no sin-offering. The exception is repeated both
with reference to the sacrifices mentioned in the fourth
chapter, and also to the solemn sacrifice, whereby the priest
and the people were reconciled every year : for private per
sons individually atoned for their sins at less expense, and
only the greater altar, which stood in the court, was sprinkled
with blood ; but if the priest reconciled God to the whole
people, or to himself, in order that the intercession might be
more efficacious, he entered the sanctuary to pour out blood
on the opposite side of the veil. God now again commands
that such victims should be entirely burnt. This passage,
then, is nothing but a confirmation of the others in which a
like command is given. Hence the Apostle, in an apt allu
sion, infers that the distinction of meats is abolished; for he
says that the minor altar, which under the Law was hidden,
is now laid open to us, (Heb. xiii. 10,) and therefore we no
longer eat of the legal sacrifices ; yea, forasmuch as our One
Priest has brought His blood into the sanctuary, it only
remains for us to go forth with Him without the camp.
LEVITICUS, CHAPTER VII.
1. Likewise this is the law of the 1. Ista autem est lex hostile pro
trespass- offering : it is most holy. delicto : sanctificatio sanctificatio-
num est.
2. In the place where they kill 2. Quo in loco mactabunt hostiam
the burnt-offering shall they kill the holocaust!, mactabunt hostiam pro
trespass-offering : and the blood delicto, et sanguinem ejus sparget
thereof shall he sprinkle round about super altare per circuitum.
upon the altar.
3. And he shall offer of it all the 3. Totum vero adipem ejus offeret
for sins of omission : but the Hebrew lexicographer, J. Simons, has ob
served that this distinction is by no means compatible with the text in all
instances. Professor James Robertson, '•' Claris Pentat.," in a note on
Leviticus iv. 3, gives other opinions about the distinction, but expresses
himself as most approving of that which supposes the first to be an offering
for offences against the First Table of the Decalogue : the second for those
against the Second Table. — W.
368
CALVIN S HARMONY OF THE FOUR
LEV. VII. 1.
fat thereof; the rump, and the fat
that covereth the inwards,
4. And the two kidneys, and the
fat that is on them, which is by the
flanks, and the c ml that is above the
liver, with the kidneys, it shall he
take away.
5. And the priest shall burn them
upon the altar for an offering made
by fire unto the Lord : it is a tres
pass-offering.
ex ea, caudara, et adipem operien-
tem intestina.
4. Duos quoque renes, et adipem
qui est super illos qui est prope ilia,
et iibram super jecur, cum renibus
removebit.
5. Adolebitque ilia sacerdos super
altare oblationem ignitam Jehovae :
oblatio pro delicto est.
1. Likewise this is the law. I have just confessed that I
do not sufficiently understand how these two words, DSIOn,
chateah, and CDfc^X, asham, differ from each other; and I
have therefore followed the sense which is commonly received,
and called them the sin and the trespass-offering, (hostiam
pro peccato vel pro delicto.) Although in this second kind
of offering he commands the same ceremony to be observed
as in the former one, yet he mentions some things which he
had before omitted, such as the sprinkling of blood around
the altar, the offering of the fat, kidneys, &c., which had not
been before expressed. The sum amounts to this, that they
were to sacrifice in the same manner, and with the same rites
for sin as for trespass, and make not the smallest alteration
in the rule laid down for them.
LEVITICUS, CHAPTER VII.
11. And this is the law of the
sacrifice of peace-offerings, which he
shall offer unto the Lord.
12. If he offer it for a thanksgiv
ing, then he shall offer with the
sacrifice of thanksgiving unleavened
cakes mingled with oil, and unleav
ened wafers anointed with oil, and
cakes mingled with oil, of fine flour,
fried.
13. Besides the cakes, he shall
offer for his offering leavened bread
with the sacrifice of thanksgiving of
his peace-offerings.
14. And of it he shall offer one
out of the whole oblation for an
heave-offering unto the Lord.
11. Htcc autem est lex sacrificii
prosperitatum, quod offeret Jehovse.
12. Si pro gratiarum actione ol>-
tulerit illud, tune offeret pro sacri-
ficio gratiaram actionis, placentas
infermentatas versatas in oleo, et la-
gana infermentata uncta oleo, et
similam frictam una cum placentis
ill is versatis in oleo.
13. Cum placentis panis fermen-
tati offeret oblationem suam pro
sacrificio gratiarum actionis prospe
ritatum suarum.
14. Offeretque ex eo unum pa-
nem, ex omni oblatione oblationem
Jehovse.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
369
15. And the flesh of the sacrifice
of his peace-offerings for thanksgiv
ing shall be eaten the same day that
it is offered ; he shall not leave any
of it until the morning.
16. But if the sacrifice of his of
fering be a vow, or a voluntary offer
ing, it shall be eaten the same day
that he offereth his sacrifice ; and on
the morrow also the remainder of it
shall be eaten.
17. But the remainder of the
flesh of the sacrifice on the third day
shall be burnt with fire.
18. And if any of the flesh of the
sacrifice of his peace-offerings be
eaten at all on the third day, it shall
not be accepted, neither shall it be
imputed unto him that offereth it :
it shall be an abomination, and the
soul that eateth of it shall bear his
iniquity.
LEV. xxii. 29. And when ye will
offer a sacrifice of thanksgiving unto
the Lord, offer it at your own will.
30. On the same day it shall be
eaten up ; ye shall leave none of it
until the morrow : I am the Lord.
LEV. xix. 5. And if ye offer a
sacrifice of peace-offerings unto the
Lord, ye shall offer it at your own
will.
(3. It shall be eaten the same day
ye offer it, and on the morrow : and
if ought remain until the third day,
it shall be burnt in the fire.
7. And if it be eaten at all on the
third day, it is abominable ; it shall
not be accepted.
8. Therefore every one that eateth
it shall bear his iniquity, because he
hath profaned the hallowed thing of
the Lord ; and that soul shall be cut
off from among his people.
15. Caro aut.em hostise gratiarum
actionis prosperitatum ejus, in die
oblationis ejus comedetur : non relin-
quet ex eo usque mane.
16. Quod si votnm, vel pponta-
neum fuerit sacrificium oblationis
ejus, die quo ille obtulerit sacrificium
suum, comedetur, et sequenti die
comedetur quod superfucrit ex eo.
17. Quodvero superfuerit decarne
sacrificii die tertia, igni comburetur.
18. Si autem comedendo cotneda-
tur aliquid de carne sacrificii pro
speritatum ejus die tertia, non pla-
cebit offerens illud, neque imputabi-
tur illi, abominatio erit: et anima
comedens ex eo iniquitatem suam
portabit.
29. Quum vero sacrificaveritis sa
crificium gratiarum actionis Jehova?,
in acceptationem vestri sacrificabitis.
30. Die ipsa comedetur : non re-
linquetis usque mane ex eo : ego
Jehova.
5. Et quando sacrificaveritis sa
crificium prosperitatum Jehova?, in
acceptationem vestri sacrificabitis
illud.
6. Die quo sacrificaveritis come
detur, et postridie : quod autem super
fuerit usque ad diem tertium, igni
comburetur.
7. Quod si comedendo comedatur
die tertio, profanum erit, neque pla-
cebit.
8. Et qui comederit illud, poenam
iniquitatis sua? portabit: quia sanc-
titatem Jehova} polluit : et excidetur
anima ipsa e populis suis.
LEV. vii. 11. And this is the law of the sacrifice. I have
elsewhere1 stated my reasons for calling this kind of sacrifice
" the sacrifice of prosperities." That they were offered not
only in token of gratitude, but when God's aid was implored.
1 Vide, p. 105.
VOL. II. 2 A
370 CALVIN'S HARMONY OF THE FOUR LEV.VII. 11.
is plain both from this and other passages ; yet in all cases
the Jews thus testified that they acknowledged God as the
author of all good things, whether they returned thanks for
some notable blessing, or sought by His aid to be delivered
from dangers, or whether they professed in general their
piety, or paid the vows which they had made simply and
without condition ; for the payment of a conditional vow was
an act of thanksgiving. At any rate, since in all they
honoured God with His due service, they gave proof of their
gratitude. Hence this name was justly given to these sacri
fices, because in them they cither besought good success of
Him, or acknowledged that what they had already obtained
was owing to His grace, or asked for relief in adversity, or
congratulated themselves on their welfare and safety. Moses,
however, distinguishes one kind, as it were, from the others,
i.e., the sacrifice of thanksgiving, whereby they professedly
returned thanks for some notable deliverance, which was not
always offered.1 In this case he commands unleavened cakes
fried in oil, wafers seasoned with oil, and fine flour fried to
be offered, together with leavened bread ; and also com
mands that the flesh of the sacrifice should be eaten on the
day of the oblation, so that none should be left. In vows and
frce-will-oflerings greater liberty is conceded, viz., that they
might eat the residue on the next day, provided they kept
nothing till the third day. In the passage which I have
inserted from chapter xxii., the words I have translated
"unto your acceptance," might also be rendered "unto His
good-will," (in beneplacitum,') for the gratuitous favour of
God is called pVl, ratson. The meaning therefore is, if you
would have your sacrifice accepted by God, take care that
none of the flesh should remain to the following day. Others,
however, understand it of man's good-will, as if it were said,
"at your own will/' or "as it shall please you." And I
admit, indeed, that the word p¥1, ratson, is sometimes used
in this sense ; but since in the same chapter2 it can only be
1 These words are omitted in Fr.
* Viz., at ver. 19, vide infra, p. 380. In both cases it will be seen that
A. V. is "at your own will," whilst Ainsworth renders both "for your
favourable acceptation."
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. S7l
taken for God's favour or acceptance, I have preferred avoid
ing a variation ; yet I make no objection if any one likes the
other reading better. But if my readers weigh well the an
tithesis, when it is presently added, that if the flesh should
remain beyond the proper time,1 the sacrifice would not be
pleasing to God, they will agree with me. There is, indeed,
an apparent discrepancy here, since in this way Moses would
command the voluntary sacrifice to be eaten on the same
day, which, however, he does not do. If we prefer under
standing it of the liberal feelings of men, he will exhort the
people cheerfully to offer their victims in thanksgiving. I
have, however, shewn the meaning which I approve of, and
thus it will be easy to reconcile these things, for God's good
will does not require this similarity,2 nor is it necessary to
observe the same mode of offering that they may be grateful ;
but they are said to offer " unto their acceptance/' when they
intermix no corruption, but offer purely and duly. If the
cause of this distinction is asked, it is no clearer to me than
is the variety between the bread and wafers or cakes. It is
certain, indeed, that God had a reason for dealing more
strictly or more indulgently ; but to inquire now-a-days as
to things unknown, and which conduce not at all to piety, is
neither right nor expedient.
16. But if the sacrifice of his offering. I have observed a
little above that it is not a conditional but a simple vow
which is here meant ; because, if a person were under the
obligation of a vow,3 his payment was an act of thanksgiving,
and thus his sacrifice was comprised under the first head.
But it would not be without absurdity that similar things
should be distinguished as if they differed. But inasmuch
as many made gratuitous vows, Moses combines this kind of
sacrifice with the free-will-offering, as standing in the same
1 That is, at Leviticus xxii. 20
2 The Fr. throws some light on this rather obscure passage : "D'autant
qu'il ne s'ensuit pas, que quand ils offriront au bon plaisir de Dieu, il doy-
vent garder une fa9on pareille, et egale ;" since it does not follow that when
they shall offer at God's good pleasure, they must observe a precisely simi
lar method.
3 Lat., "damnatus esset." Fr., "si quelqu'un avoit voue, et obtenu
ce qu'il demandoit;" if any one had vowed, and obtained what he asked.
372 CALVIN'S HARMONY OF THE FOUR LEV. vn. 1 6.
rank. It has also been stated that the consecrated meats
were not kept too long, lest they should become tainted or
putrified, and thus religion should fall into contempt. Per
haps, too, vainglory was thus provided against ; for if it had
been allowable to eat the meats salted, many would have
made ostentatious offerings without expense. God, therefore,
imposed a restraint, that they might offer their sacrifices
more sparingly and reverently. The penalty is added, that
the sacrifice would not be acceptable to God, but rather abo
minable ; and hence all who ate of them would be guilty.
Moreover, when Moses says that polluted sacrifices would not
be " imputed," we may infer that those which are duly
offered come into account before God, so that He reckons
them as things expended for Himself. Still we must not
imagine them to be merits which lay Him under obligation ;
but because He deigns to deal so liberally with us, that no
duty which we pay Him is useless.
LEVITICUS, CHAPTER VII.
19. And the flesh that toucheth 10. Et caro qua? contigerit ulluni
any unclean thing shall not be eaten; immundum, non comedetur, sed igni
it shall be burnt with fire: and as comburetur: at carnes illas onmis
for the flesh, all that be clean shall mundus comedet.
eat thereof.
20. But the soul that eateth of 20. Nam anima quie comederit
the flesh of the sacrifice of peace- carnes de sacrificio prosperitatum
offerings that pertain unto the Lord, quod est Jehovae, etimmunditiaejus
having his uncleanness upon him, fuerit super ipsum, tune excidetur
even that soul shall be cut off from anima ilia e populis suis.
his people.
21. Moreover, the soul that shall 21. Anima item quum tetigorit
touch any unclean thing, as the un- quicquam immundum, nempe de im-
cleanness of man, or any unclean rmmditia hominis, aut animal im-
beast, or any abominable unclean mundum, aut omne reptile innnun-
thing, and eat of the flesh of the dum, comederitque de carnibus sacri-
sacrifice of peace-offerings which ficii prosperitatum, quod est Jehovje,
pertain unto the Lord, even that tune excidetur anima ilia e populis
soul shall be cut off from his people, suis.
22. And the Lord spake unto 22. Loquutus est autem Jehova
Moses, saying, ad Mosen, dicendo :
23. Speak unto the children of 23. AUoquerefilios Israel dicendo:
Israel, saying, Ye shall eat no man- Omnem adipem bovis, et agni, et
ner of fat, of ox, or of sheep, or of capra?. non comedetis.
goat.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
373
24. And the fat of the beast that
dieth of itself, and the fat of that
which is torn with beasts, may be
used in any other use ; but ye shall
in no wise eat of it.
25. For whosoever eateth the fat
of the beast, of which men offer an
offering made by fire unto the Lord,
even the soul that eateth it shall be
cut off from his people.
28. And the Lord spake unto
Moses, saying,
29. Speak unto the children of
Israel, saying, He that offereth the
sacrifice of his peace-offerings unto
the Lord, shall bring his oblation
unto the Lord of the sacrifice of his
peace-offerings.
30. His own hands shall bring the
offerings of the Lord made by fire ;
the fat, with the breast, it shall he
bring, that the breast may be waved
for a wave-offering before the Lord.
31. And the priest shall burn the
fat upon the altaf .
37- This is the law of the burnt-
offering, of the meat-offering, and of
the sin-offering, and of the trespass-
offering, and of the consecrations,
and of the sacrifice of the peace-
offerings,
38. Which the Lord commanded
Moses in Mount Sinai, in the day
that he commanded the children of
Israel to offer their oblations unto
the Lord, in the wilderness of Sinai.
24. Adeps quidem cadaveris, et
adeps rapti parabitur in omne opus,
sed comedendo non comedetis
ilium.
25. Nam quicunque comederit
adipem animalis ex quo offeret ob-
lationem ignitam Jehovre : tune
anima quae comederit excidetur e
populis suis.
28. Loquutus est insuper Jehova
ad Mosen, dicendo :
29. Loquere ad filios Israel,
dicendo, Offerens sacrificium pro-
speritatum suarum Jehovic, affercs
oblation em suam Jehovse de hostia
prosperitatum suarum.
30. Manus ejus afferent oblationes
ignitas Jehovce, adipem cum pectus-
culo affcrct, pectusculum quidem ad
agitandum illud agitatione coram
Jehova.
31. Adolebit vero sacerdos adi
pem super altare.
37. IIscc est lex holocaust! minha:,
et sacrih'cii pro peccato, et sacrificii
pro delicto, et consecrationum, et
sacrificii prosperitatum :
38. Quam prjecepit Jehova Mosi
in montc Sinai, die quo prsecepit
filiis Israel ut offerrent oblationes
suas Jehovse in deserto Sinai.
19. And the flesh that toucheth. It was not indeed lawful
to cat of any polluted flesh, but in the sacrifices there was a
special reason for this, i.e., because the uncleanness involved
sacrilege. On this account he commands it to be burnt, just
like that which had not been consumed within the legitimate
time ; and the punishment is,1 that if any unclean person
shall have touched the consecrated meat, he should be cut
off from the people. The cruelty or immoderate severity of
i « La punition est mise bien grieve ;" the punishment awarded is very
heavv. — FT.
374 CALVIN'S HARMONY OF THE FOUK LEv.vn.37.
this has induced some to think that to be " cut off" is nothing
more than to be cast out of the camp. But it is not won
derful that God should have thus severely dealt with those
who knowingly and wilfully contaminated what was holy ;
for if any one had sinned in error, lie was not to receive this
sentence, but only he who had betrayed his open contempt
of God by impious profanation of sacred things.
23. Speak unto the children of Israel Since in all sacri
fices the fat was consecrated to God, and was burnt on the
altar, God forbade His people to eat fat even in their ordinary
meals, in order that they might cultivate piety even in their
homes. For unquestionably this was an exercise of piety,
that they who were far away from the temple should still
accustom themselves in their daily meals to the service of
God. Nor am I ignorant of the allegories1 in which some
interpreters indulge, but I willingly acquiesce in the reason
which God reveals, viz., that the people was prohibited from
eating fat, because He had assigned it to Himself. Never
theless, the Law permits the fat of a carcase,2 or of an ani
mal torn (by beasts) to be applied to any use, provided they
abstain from the fat of those animals which might be legally
offered.
37. This is the law of the burnt-offering. In this conclu
sion Moses indicates that full provision had been made lest
any addition should insinuate itself from man's inventions
to vitiate the sacrifices. In the day, he says, that God ap
pointed the sacrifices to be offered to Him on Mount Sinai,
He omitted nothing which was to be observed, lest men
should dare to introduce anything except what He prescribed.
And surely, when He had thus carefully embraced all the
ceremonies, we may easily infer from hence how earnestly
we should avoid all temerity and audacity in invention. The
design, therefore, of Moses was in this brief admonition to
exhort the people to soberness, lest they should transgress the
limits placed by God.
1 Vide on Lev. iii. 10, ante, p. 334.
2 Sec Margin, A. V.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
375
NUMBERS, CHAPTER XV.
1 . And the Lord spake unto Moses,
saying,
2. Speak unto the children of
Israel, and say unto them, When ye
be come into the land of your habi
tations, which I give unto you,
3. And will make an offering by
fire unto the Lord, a burnt-offering,
or a sacrifice in performing a vow,
or in a free- will-offering, or in your
solemn feasts, to make a sweet savour
unto the Lord, of the herd, or of the
flock;
4. Then shall he that offereth his
offering unto the Lord bring a meat
offering of a tenth-deal of flour,
mingled with the fourth part of an
hin of oil.
5. And the fourth part of an hin
of wine for a drink-offering shalt
thou prepare with the burnt-offering
or sacrifice, for one lamb.
6. Or for a ram, thou shalt pre
pare for a meat-offering two tenth-
deals of flour, mingled with the third
part of an hin of oil.
7. And for a drink-offering thou
shalt offer the third part of an hin
of wine, for a sweet savour unto the
Lord.
8. And when thou preparest a
bullock for a burnt-offering, or for
a sacrifice in performing a vow, or
peace-offerings unto the Lord ;
9. Then shall he bring with a bul
lock a meat-offering of three tenth-
deals of flour, mingled with half an
hin of oil.
10. And thou shalt bring for a
drink-offering half an hin of wine,
for an offering made by fire, of a
sweet savour unto the Lord.
11. Thus shall it be done for one
bullock, or for one ram, or for a
lamb, or a kid.
12. According to the number that
ye shall prepare, so shall ye do to
every one, according to their num
ber.
13. All that are born of the coun-
1 . Loquutus est autem Jehova ad
Mosen, dicendo :
2. Loquere ad filios Israel, et dicas
eis, Quum ingressi fueritis terra m
habitationum vestrarum quas ego
daturus sum vobis :
3. Et fa cere voletis oblationem
ignitam Jehovee, holocaustum vel
sacrificium, ut solvatis votum aut
sponte vestra, aut in solennitatibus
vestris, ut faciatis odorem quietis
Jehovse de bobus aut ex pecudibus :
4. Tune offeret offcrens oblatio
nem suam Jehovse pro minha similse,
decimam partem mistam cum quart a
parte olei.
5. Et vini pro libamine quartam
partem hin facies super holocaustum,
aut ultra sacrificium pro agno uno.
G. Aut pro ariete facies minham
similar duas decimas permistai cum
olei tertia parte hin.
7. Et vini pro libamine tertiam
partem hin offeretis in odorem quie
tis Jehovse.
8. Quod si facere voles juvencum
in holocaustum, aut sacrificium ad
solvendum votum, aut sacrificia pro-
speritatum Jehovse :
9. Offeres una cum juvenco min
ham, similar tres decimas permistse
cum olei dimidia parte hin.
10. Et vinum offeres pro libamine
dimicliam partem hin : oblationem
ignitam odoris quietis Jehovse.
11. Sic facies bovi uni, aut arieti
uni, aut fcetui tarn de ovibus quam
de capris.
12. Juxta numerum quern fiicietis
singulis juxta numerum illorum.
13. Omnis civis faciet sic ista
376 CALVIN'S HARMONY OF THE FOUR NUMB.XV.!.
try shall do these things after this ut oflerat oblationem odoris quietis
manner, in offering an offering made Jehovaj.
by fire, of a sweet savour unto the
Lord.
14. And if a stranger sojourn 14. Et quum peregrinatus fuerit
with you, or whosoever be among apud vos peregrinus, aut quicunque
you in your generations, and will est in medio vestri per generationes
offer an offering made by fire, of a vestras, feceritque oblationem igni-
sweet savour unto the Lord; as ye tarn odoris quietis Jehovae, quemad-
do, so he shall do. modum facietis sic faciet.
15. One ordinance shall be both 15. O congregatio, statutum unum
for you of the congregation, and also erit vobis et peregrino qui peregri-
f'or the stranger that snjourneth with natur apud vos: statutum inquara
you, an ordinance for ever in your perpetuum per generationes vestns:
generations : as ye are, so shall the sicut vos sic et peregrinus erit coram
stranger be before the Lord. Jchova.
16. One law, and one manner. 16. Lex una et norma una erit
shall be for you. and for the stranger vobis et peregrino qui peregrinatur
that sojourneth wilh you. apud vos.
I. And the Lord spake. He partly here adverts to those
precepts of which he had treated more distinctly and fully
in Leviticus, and partly gathers into one place what he had
before spoken of in various places and more obscurely. For
as yet he had delivered no certain regulations as to the ac
cessories to the meat-offering of oil and wine; but what he
had before appropriated to particular cases he now commands
to be observed generally, and what he had treated of more
accurately he now lightly passes over ; for he docs not enter
into full particulars, but only forbids that sacrifices should
be offered without flour, a libation of wine, and oil. We have
seen elsewhere that in the sacrifices and oblations, wherein
God consulted the rude condition of the people, He took as
it were the character of a man, as if He feasted there fami
liarly with them. In this sense He elsewhere calls the
sacrifices His meat,1 not because He, who is the life in Him
self and inspires the life of all, requires the supports of life,
but because, unless He descends to men, He cannot lift up
their minds to things above. Still, inasmuch as there was
danger on the other side lest the people should introduce
many inane and superfluous pomps, as we sec that in their
sacred feasts the Gentiles were foolishly and immoderately
luxurious, as if their delicacies gave pleasure to God, the
measure of each particular thing is prescribed, that they may
1 " Son pain et sa viande ;" his bread and meat. — Fr.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 377
not dare to invent anything arbitrarily. The conjecture is
probable that what had been before delivered with sufficient
clearness is here again recalled to their memory. But since
this reason is not expressly given, it will be enough to hold
fast what has been frequently stated, that although the cere
monies might be of trifling importance, still it was necessary
that the lawful should be carefully distinguished from the
unauthorized, in order that the licentiousness of men might
be anticipated, who would otherwise have failed not to mingle
their own leaven. The sum of this passage is, that both in
the solemn sacrifices which the Law demands, as well as in
the free- will-offerings, they should observe that proportion of
which we have treated elsewhere.
14. And if a stranger sojourn ivith you. He does not
mean all strangers, but only those who, descending from
heathen nations, had professedly turned to God, and thus
had been received into the body of the Church ; for the un-
cleanness of those who remained in uncircumcision excluded
them from the legal service. I conceive that there were two
reasons why God would have one and the same form ob
served ; first, that the proselytes who had been lately incor
porated might more cheerfully devote themselves to the
exercises of piety, when they saw themselves placed in the
same position as the children of Abraham ; and secondly,
lest if any distinction should be made, corrupt mixtures
should immediately creep in. Lest, therefore, the purity of
God's worship should be gradually corrupted by absurd imi
tation, the gate was shut against that variety which usually
draws men aside in different directions.
LEVITICUS, CHAPTER XXII.
17. And the Lord spake unto 17. Loquutus est pneterea Jeho-
Moses, saying, va ad Mosen, dicendo :
18. Speak unto Aaron, and to his 18. Alloquere Aharon et filios
sons, and unto all the children of Is- ejus. et omnes filios Israel et dicas
rael. and say unto them, Whatsoever illis, Quicunque e domo Israelis, et
he be of the house of Israel, or of the e peregrinis Israel obtulerit oblatio-
strangers in Israel, that will offer his nem suam pro omnibus votis suis,
oblation for all his vows, and for all et pro omnibus oblationibus spon-
378
CALVIN S HARMONY OF THE FOUR LKV. XXII. 1 7.
his free-will-offerings, which they will
offer unto the Lord for a burnt-
offering ;
19. Ye shall offer at your own will
a male without blemish, of the beeves,
of the sheep, or of the goats.
20. But whatsoever hath a blem
ish, that shall ye not offer ; for it
shall not be acceptable for you.
21. And whosoever offereth a sac
rifice of peace-offerings unto the Lord
to accomplish his vow, or a free
will-offering in beeves or sheep, it
shall be perfect to be accepted:
there shall be no blemish therein.
22. Blind, or broken, or maimed,
or having a wen, or scurvy, or
scabbed, ye shall not offer these unto
the Lord, nor make an offering by
fire of them upon the altar unto the
Lord.
23. Either a bullock or a lamb
that hath anything superfluous or
lacking in his parts, that mayest
thou offer for a free-will-offering :
but for a vow it shall not be ac
cepted.
24. Ye shall not offer unto the
Lord that which is bruised, or crushed,
or broken, or cut; neither shall ye
make any offering thereof in your
land.
25. Neither from a stranger's
hand shall ye offer the bread of your
God of any of these; because their
corruption is in them, and blemishes
be in them: they shall not be ac
cepted for you.
DEUT. xvii. 1. Thou shalt not
sacrifice unto the Lord thy God any
bullock or sheep wherein is blemish,
or any evil favouredncss : for that
is an abomination unto the Lord thy
God.
taneis suis, quse obtulerit Jehovte in
holocaustum ;
19. In acceptationem vestri offe-
retis immaculatum masculum ex
bobus, ex agnis, et ex capris.
20. Omne in quo fuerit macula
non offeretis : quia non erit in ac
ceptationem pro vobis.
21. Vir autem quum obtulerit
sacrificium prosperitatum Jehovte,
ad solvendum votum, vel ad volun-
tarie offerendum, ex bobus, vel ex
ovibus immaculatum erit in accep
tationem, nullum vitium erit in eo.
22. Caecum aut fractum, aut con-
cisum labiis, aut verrucatum, vel
scabiosum, vel impetiginosum, non
oftVretis ista Jehovai: neque obla-
tionem ignitam dabitis ex his super
altare Jehovte.
23. Bovem quidcm et pecus su-
perfluum aut diminution, pro obla-
tione voluntaria facies : at pro voto
non placebit.
24. Concussum et contusum, rup-
tum et excisum non offeretis Jehu-
vac : in terra vestra non facietis.
25. De manu autem alienigenae
non offeretis panem Dei vestri, ex
omnibus istis : quia corruptio eorum
est in ipsis : macula est in eis : non
accepta erunt pro vobis.
1. Non sacrificabis Jehovse Deo
tuo bovem, aut agnum, in quo fuerit
macula, aut quidpiam vitii, quia abo-
minatio Jehovce Dei tui est.
LEV. xxii. 1 7. And the Lord spake. He now more clearly
teaches and more copiously inculcates what he has frequently
adverted to heretofore, that it is sinful to offer to God a
maimed, or weak, or otherwise imperfect animal. Now this
external soundness admonished the ancient people that God
is served amiss when He is served by halves, since He
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 37.0
abominates a double heart.1 (Prov. xi. 20.) At the same
time, in this symbol was shewn forth the perfect purity of
that victim by which God was at length to be reconciled.
We know in how great liberties the world indulges itself in
the service of God ; for whilst it lightly and contemptuously
obtrudes mere trifling upon Him as if He were a child, it still
fancies that its duty is properly discharged. Hence it is
that it claims reward for any rubbish (sordibus,) and exults
in mere mockeries of God, as if it were laying Him under
obligation. A notable example of this stupid security is
seen now-a-days in the Papacy, when they mock God with no
less audacity than as if they were dealing with a block of
wood. To omit innumerable other cases, what can be more
monstrous than this arrogance of theirs, when, as they mut
ter their prayers, their minds wander not only into frivolous
but even into unholy imaginations, and yet they pretend that
the final intention, as they call it, is meritorious and ap
proved by God ?2 Suppose a priest (sacrificus) shall have
proposed to recite the godly prayers of his breviary, and,
when scarcely three words have been said, his mind shall be
occupied with dishes, shall run away now to his cups, now to
dicing, or other pastimes, still, as if his task were performed,
he will boast that he has offered worship to God. In order,
therefore, to obviate this fault, God commands that sacri
fices free from all blemish should be presented to Him.
1 A.V., "They that are of a fro ward heart are abomination to the
Lord." The word £>pJJ, however, says Cocceius, quoted in Taylor's Con
cordance, "expresseth the character of a man who walketh in a double
way," &c.
2 " Wherefore the schoolmen grossly err when they lay it down that
actual attention, as they call it, is not required in our prayers, but that it
is sufficient for us to give virtual attention, as they say, since our hearts,
they affirm, are not in our own power ; and hence it is enough if, at the
commencement, we resolve to wish to pray to God." — Petr. Mart. Loci
Com. Cl. iii. chap. xiii. 11.
Luther ridicules this mode of praying in his " Simplex Orandi Modus,"
(Witteb. 1558.) vol. vii. 132 : " Quemadmodum sacrificulus ille rurestris
ipsis periculis (precibus ?) subinde aliena miscebat, ad hunc modum,
l)eus in adjutorium meum intende ; (Ileus, serve, deme helcia equis.)
Domine ad adjuvandum me festina; (Vade, famula, mulge vaccas.)
Gloria Patri, &c. ; (Etiam cessas, puer? Dii te perdant, &c.) Tales
prcculas audivi sub Papatu quamplurimas, atque omnes adeo eorurn ora-
tiones fere ejusmodi fuere."
380 CALVIN'S HARMONY OF THE FOUR LEV.XXII. 19.
Hence that sharp expostulation of His in Malachi, (i. 7, 8,)
because the Jews polluted His altar and thought His table
contemptible, when they said that their blind, and lame, and
sick victims were not evil. " Offer it now (he says) to thy
governor, will he — accept thy person ?" not because God
cared for the fatness or the juiciness of the animals, but be
cause it thus was made plain that true piety was neglected,
nay, altogether despised. We perceive, then, that all defec
tive sacrifices were rejected, that the Israelites might learn
sincerely and seriously to consecrate themselves entirely to
God, and not to play childishly with Him, as is often the
case. Elsewhere we have seen indeed that all uncleanness
is repudiated by God ; but we must remember that two things
are required for legitimate worship ; first, that he who ap
proaches God should be purged from every stain, and secondly,
that he should offer nothing except what is pure and free
from all imperfection. What Solomon says, that " the sacri
fice of the wicked is an abomination to the Lord/' (Prov. xv.
8,) is true, although it be fat and splendid. But in order
that the things which are offered by the good should be
pleasing to God, another point must also be attended to,
viz., that the offering should not be poor, and stingy, and
deficient ; and again, by this symbol, as I have already said,
they were directed to Christ, besides whom no integrity will
anywhere be found which will satisfy God.
1.0. " Unto your acceptance"* Some indeed translate this
"at your own will," but the context forbids it ; for Moses
sometimes uses the word H^H, ratseh, which means "ac
cepted," in the same sense, and sometimes JWl, ratson,
which can only be referred to God's favour, which is com
monly called His " good pleasure." Again, as he here uses
the compound word OD3¥ i?, leretsoncem, so he soon after
wards adds QJ? p¥ i?, leretson lecem, where he declares that
a blemished sacrifice would not be " unto their acceptance,"
because it would be rejected by God. The sum therefore
is, that if they desire their oblations to be approved by God,
they must beware that there be no defect in them. Still, if
. V.
At your own will," vide supra, p. 370.
2NDCOMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 381
any one chooses to think that God's gratuitous favour is ex
pressed by the word " good pleasure/' I willingly admit it,
since our services only please God in so far as in His paternal
indulgence He deigns to award to them the value of which
they are by no means worthy. Nevertheless let us learn
meanwhile that we must not play with God, but that He must
be so worshipped in integrity and sincerity of heart as that
our sacrifices may correspond with His good pleasure. For
hence arises the careless profanation of His worship, because
we do not sufficiently consider what is due to His perfection.
It is indeed certain that nothing can proceed from us which
is pure in every respect ; but let us at least aspire at what
befits us, and let us mourn that our desires fall so far short
of their aim, in order that Christ may by His grace supply
what is wanting in us ; for it is unquestionable that, pro
vided our sacrifices are the fruits of true regeneration, He
washes out their blemishes with His own blood.
22. Either a bullock, or a lamb, that hath anything super
fluous. An exception is here stated as to free-will-offerings ;
for in them God does not refuse a diminutive animal, or one
which has a member either contracted, or of excessive size.
And doubtless a greater license ought to be given, when a
person is not under the obligation either of a vow or any
other necessity. Still we must remember that no victim is
acceptable to God, which labours under any notable defect.
25. Neither from a stranger's hand. God here forbids
that victims of this sort should be offered to Him, although
they might be purchased from foreigners. The Hebrews,
however, has invented a different meaning, viz., that not even
from foreigners were such sacrifices to be received, as it was
"unlawful for the children of the Church themselves to offer.
But inasmuch as the Law altogether prohibited the unclean
nations from making sacred oblations, another solution of this
difficulty was still to be discovered.1 They suppose, there-
1 This is 8. M.'s solution ; and after him Fonscca. Willet. " Some
understand this (says Bonar) as forbidding them to let a stranger supply
them with animals for sacrifices, q. d., take it not out of a stranger's flock
or herd. But this is contrary to practice approved of in after days ; as
when Cyrus gave, and Darius ordered others to supply. But the true
meaning is evidently that the same rule shall hold in regard to a stranger's
382 CALVIN'S HARMONY OF THE FOUR LEV.XXII. 25.
fore, that those are called " strangers," who observe the pre
cepts of the children of Noah, i.e., who honour God, and do
not pollute themselves by incest, abstain from the effusion
of human blood, and from theft, and who do not worship
idols. But the context does not accord with this, for Moses
adds at the end that this kind of sacrifice would not be ac
cepted by God from the Jews themselves, which will not
agree with their being offered by the Gentiles. This, then,
seems to me to be a confirmation of the previous injunction,
introduced by way of precaution ; for it might have seemed
that the offering would have been permissible, if they had
purchased the animal, even though it were defective ;
whereas God declares that what they were not allowed to
present from their own stalls, was no more approved of by
Him, if it had been purchased, because defectiveness is al
ways displeasing to Him. Nor do I restrict this, as they do,
to the foregoing clause, as if it only referred to castrated
animals, and such as were wounded in the testicles, but I
include with it also warts and eruptions, and other blemishes.
In order that the prohibition may have more weight, he
again calls the sacrifices " the bread of God/' not because
God, who is the fountain of life, has need of food, or eats of
corruptible meat, since He is the eternal Spirit ; but that
men may more diligently take care duly to perform their
sacred rites, wherein they familiarly draw nigh to God.
Now, if no one would dare to present stale or corrupted
food to an earthly prince, much less tolerable is it to conta
minate God's table with anything blemished.
DEUTERONOMY, CHAPTER XXIII.
18. Thou shalt not bring the hire 18. Non offeres mercedem mere-
of a whore, or the price of a dog, into tricis, nee pretium canis in domum
the house of the Lord thy God for Jehovrc Dei tui, pro quocunque voto:
any vow ; for even both these are quia abominatio Jehovse Dei tui
abomination unto the Lord thy God. utrumque est.
offering as in regard to their own. « The stranger' may be a proselyte, as
ver. 18 ; or he may be such an one as Cyrus."
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
oo •->
ooo
18. Thou shalt not bring the hire. This command has an
affinity to the foregoing, for God, rejecting whatever is ac
quired by illicit and filthy traffic, teaches us that the utmost
chastity is to be observed in sacred things ; nor does He only
refuse the hire of a whore, but also the price of a dog, lest
the sanctity of the altar should be polluted by any impure
oblation. Still the dog seems to be rejected in comparison
with other animals out of contempt ; for it was just as wrong
to kill a pig as a dog, yet might the price of a pig be offered.
The dog, therefore, is rejected not only as an unclean animal,
but also as vile and contemptible. In sum, God would im
press upon them the reverence due to His temple and altar.
LEVITICUS, CHAPTER XXII.
26 . And the Lord spake unto Moses,
saying,
27. When a bullock, or a sheep,
or a goat, is brought forth, then it
shall be seven days under the dam ;
and from the eighth day and thence
forth it shall be accepted for an
offering made by fire unto the Lord.
28. And whether it be cow or ewe,
ye shall not kill it and her young
both in one day.
EXOD. xxii. 30. Likewise shalt
thou do with thine oxen, and with
thy sheep: seven days it shall be
with his dam; on the eighth day
thou shalt give it me.
EXOD. xxiii. 19. Thou shalt not
seethe a kid in his mother's milk.
EXOD. xxxiv. 26. Thou shalt not
seethe a kid in his mother's milk.
DEUT. xiv. 21. Thou shalt not
seethe a kid in his mother's milk.
26. Loquutus est Jehova ad Mosen.
dicendo :
27. Bos, vel agnus, vel capra,
quum natus fuerit, erit septem die-
bus sub matre sua, a die autem
octavo et deinceps, placebit in obla-
tionem sacrificii igniti Jehova;.
28. Bovem autem, vel pecudem,
et filium ejus non mactabitis die
una.
30. Erit primogenitum animal
septem diebus cum matre sua : die
autem octavo dabitis illud mihi.
19. Non coques hoedum in lacte
matris sua3.
26. Non coques hoedum in lacte
matris suse.
21. Non coques hoedum in lacte
matris suse.
LEV. xxii. 27. When a bullock or a sheep. God forbids
the young to be taken from the womb to the altar, not only
because this bad example was likely to be transferred from
381 CALVIN'S HARMONY OF THE FOUR LEv.xxn.28.
the sacrifices to the ordinary food, but also because the offer
ing would have been a fraudulent one. We have seen that
the sacrifices were called the bread of God, in order that men
should be more liberal with respect to them, and not offer
meagre victims ; but to kill a young animal fresh from the
womb would have been a sign of contempt ; although regard
was also had to humanity, lest, by eating of such sacrifices,
they should grow accustomed to cruelty. The eighth day is
appointed, on which the lawfulness of the offering should
commence. I am afraid that the reason which some assign
for this is too subtle, viz., that an animal is made perfect in
seven days, because God completed the work of creation in
seven days. Besides, on this ground the seventh day would
be the fittest for sacrifice, because in six days God completed
all His work, and the seventh was hallowed for His service.
It is enough for me that regard was had to maturity of age,
just as in the case of circumcision.1
28. And whether it be a cow or ewe. Though cruelty was
indeed condemned in this precept, still I make no doubt but
that Moses speaks primarily of the sacrifices. I confess the
word tOP!^, shachat, which he uses, is a general one ; but
since throughout the chapter he is professedly treating of the
sacrifices, and in connection with these words adds the con
clusion respecting the hallowing of His holy name, ver. 32,
the context requires that we should consider it to be an in
culcation of purity in God's service. If any prefer to extend
it further, I will not contest the point ; and thus this sen
tence will be a supplement to the Sixth Commandment. 1
have, howrever, followed what appears most probable, and the
reader of sound judgment will, I hope, agree with me.
Meanwhile, I confess that all barbarity and cruelty was thus
prohibited in the sacrifices, and in them the rule was laid
down, that men should not be cruel in reference to their
daily food. It is a sight by no means pleasant to gentle
minds to see the dam killed together with her young ; and,
if it were a common custom, men would easily grow callous as
to blood-shedding in general. God would therefore not have
the exercises of religion disconnected from the duties of liu-
1 This closing sentence is omitted in Fr.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 385
inanity ; and the tendency of the precept is, that God's altar
should not be a Cyclopean slaughter-house.
EXOD. xxiii. 19. Thou slialt not seethe a kid. The three
fold repetition of the command reminds us that a serious
matter is spoken of, whereas it would be a light and almost
frivolous one, if, as some suppose, it is merely the prohibi
tion of a somewhat unwholesome food. But the Jews, not
considering its intent, and affecting sanctity, as they do, in
trifling puerilities, dare not taste of cheese together with
kid, or lamb's flesh, until they have well cleaned their teeth.
I have no doubt, however, but that this prohibition relates
to the sacrifices, for in the first passage quoted, it is added
in connection with the offering of the first-fruits ; and in the
second, we read as follows : " The first of the first-fruits of
thy land thou shalt bring unto the house of the Lord thy
God. Nor shalt thou seethe a kid in his mother's milk ;"
and so also in the third passage : " Ye shall not eat of any
thing that dieth of itself, &c., for thou art an holy people
unto the Lord thy God ; nor shalt thou seethe a kid in his
mother's milk." I allow indeed that Moses sometimes mixes
together precepts respecting different things ; but this run
ning context shews that this precept is delivered among the
ceremonies, and must therefore be reckoned to be a part of
the legal service. Whence I conclude, that the people are
not only interdicted from eating this sort of food, as if they
were to partake of flesh steeped in blood ; but that they
should not pollute the sacrifices by the carnal mixture. It is
however probable, that meat seasoned with milk was ac
counted a delicacy ; but inasmuch as they might grow cruel,
if they ate of a lamb or kid in its mother's milk, God for
bade to be offered to Himself, what was not allowable even
in their common meals. The exposition of some, that kids
were excluded from their tables until they were weaned, is
not agreeable to reason ; because they then begin to have
a goatish flavour. But the reason is a very appropriate one,
i.e., that God would not admit a monstrous thing in His
sacrifices, that the flesh of the young should be cooked in its
mother's milk, and thus, as it were, in its own blood.
VOL. ii. 2s
386
CALVIN'S HARMONY OF THE FOUR EXOD.xxin.24.
Crtril Supplements to tfje SeeonB Commandment
EXODUS, CHAPTER XXIII.
24. Thou shall utterly overthrow
them, and quite break down their
images.
DEUT. xii. 1. These are the sta
tutes and judgments which ye shall
observe to do in the land which the
Lord God of thy fathers giveth thee
to possess it, all the days that ye
live upon the earth.
2. Ye shall utterly destroy all the
places wherein the nations which ye
shall possess served their gods, upon
the high mountains, and upon the
hills, and under every green tree.
3. And ye shall overthrow their
altars, and break their pillars, and
burn their groves with fire ; and ye
shall hew down the graven images
of their gods, and destroy the names
of them out of that place.
EXOD. xxxiv. 13. But ye shall de
stroy their altars, break their images,
and cut down their groves.
DEUT. vii. 5. But thus shall ye
deal with them ; ye shall destroy
their altars, and break down their
images, and cut down their groves,
and burn their graven images with
fire.
NUMB, xxxiii. 52. Destroy all
their pictures, and destroy all their
molten images, and quite pluck down
all their high places.
DEUT. xvi. 21. Thou shalt not
plant thee a grove of any trees near
unto the altar of the Lord thy God,
which thou shalt make thee.
24. Destruendo destrucs eos, et
confringendo confringes statuas eo-
1. Hsec sunt statuta et judicia
qua? custodietis, ut faciatis in terra
quam daturus est Jehova Deus
patrum tunrum tibi, quo possideatis
earn omnibus diebus quibus vos vi-
vetis super terram illam.
2. Destruendo destructis omnia
loca in quibus servierunt gentes quas
possessuri estis, diis suis, super mon-
tes excelsos, et super colics, et sub
omni arbore frond osa.
3. Dinietisque aras earum, et
statuas earum confringetis, lucos
earum combtiretis igni, ct sculptilia
deorum earum concidetis. abolebitis-
que nomen earum ex ipso loco.
13. Aras eorum diruetis, statuas
eorum confringetis, lucosque eorum
succidetis.
5. Sic facietis eis, altaria eorura
destruetis, et statuas eorum confrin
getis, lucosque eorum succidetis, ac
sculptilia eorum comburetis igni.
52. Destruite omnes statuas ea
rum, ct omnes imagines conflatilcs
destruite, et omnes aras eorum dis
sipate.
21. Non plantabis tibi lucum qua-
rumvis arborum apud altare Jehovoj
Dei tui, quod facies tibi.
EXOD. XXTII. 24. Thou shalt utterly overthrow them, I
allow indeed that these supplements would partly agree with,
and be applicable to, the First Commandment ; but since
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 387
express mention is everywhere made in them of idols, this
place seems to be better suited to them. After Moses has
taught what was necessary to be observed, he adds a politi
cal law about breaking down altars and overthrowing images,
in order that the people may take the more diligent heed.
These passages, however, differ from the foregoing ; for in
condemning thus far the superstitions which are vicious in
themselves, God prescribed what He would have observed
even to the end of the world. He now confirms that in
struction by temporary enactments, that He may keep His
ancient people up to their duty. For we have now-a-days
no scruples in retaining the temples, which have been pol
luted by idols, and applying them to a better use ; since we
are not bound by what was added consequently (propter con-
sequentiam), as they say, to the Law. I admit indeed that
whatever tends to foster superstition should be removed,
provided we are not too rigorously superstitious in insisting
peremptorily on what is in itself indifferent. The sum
amounts to this, that to shew more clearly how greatly God
detests idolatry, He would have the memory of all those
tilings abolished which had once been dedicated to idols.
The second passage more fully unfolds what Moses had briefly
adverted to in the first; for under the word "image/' he
included all those tokens of idolatry which he afterwards
enumerates, and of which he commands the whole land to
be so cleared that no relics of them should remain. From
the words, when ye have come into the land " to possess it,"
Augustin1 sensibly infers, that there is no command for pri
vate individuals to destroy the instruments of idolatry ; but
that the people are armed and furnished with this authority
1 " Hostes nos dicunt idolorum suorum. Sic prcestet Deus, et det omnia
in potestate, quomodo dedit quod fractum est. Hoc enim dicimus cari-
tati vestrse, ne faciatis ista, quando in potestate vestra non est, ut faciatis
illud. Pravorum hominum est, furiosorum Circumcellionum, et ubi po-
testatem non habent ssevire, et velle mori properant sine causa. Audistis
quse vobis legimus, omnes qui nuper in Mappalibus adfuistis. * Cum data
vobis fuerit terra in potestatem (prius ait in potestatem, et sic dixit quse
facienda sunt :) aras eorum, inquit, destruetis, lucos eorum comminuetis,
et omnes titulos eorum confringetis.' (Deut. vii. 1, and xii. 9.) Cum
acceperitis potestatem, hoc facite. Ubi nobis non est data potestas, non
facimus ; ubi data est, non pnetermittinnis," &c. — Aug. Serm. Ixii. (Opp.
Edit. Bened. T. v. p. 364.)
388 CALVIN'S HARMONY OF THE FOUR DEUT.XVI.21.
to take the charge of regulating the public interests, when
they have obtained possession of the land. The third pass
age is more brief, only enumerating three kinds ; t]\c fourth
adds " graven images," (sculptilia.) The fifth omits the
groves, and puts in their place images or representations
made of molten materials ; and here we must observe what
we have before adverted to, that the name of statue (statuce)
is sometimes taken in a good sense ; and therefore the Jews
think that what was permitted to the fathers before the Law
is now forbidden. To us, however, it seems more probable,
that the statues now condemned are not such as Jacob
erected only as a monument, but such as they pretended to
be a likeness of God. Some translate the word " titles,"1
others " pictures," with what propriety I leave to the judg
ment of my readers. He adds " image,"2 a word which,
though not in itself sinful, is still deservedly rejected in con
nection with the worship of God. Man is the image of God ;
for Moses uses this same word, when relating the creation of
man. But to represent God by any figure, before which He
is worshipped, is nothing less than to corrupt His glory, and
so to metamorphose Him. By speaking of molten images,
he admits neither sculptures nor pictures ; but since they
are generally cast in the precious metals, the people were
expressly to beware of keeping gods of gold or silver for
ornament.
DEUT. xvi. 21. Thou shalt not plant there. It is plain from
the end of this verse that it is part of the Second Command
ment. We know3 that amongst the heathen nations groves
were sacred, so that with them no religious object would re
ceive due reverence, except under the shade of trees. Where
fore lest conformity with this general custom should vitiate
the pure worship of God, this distinction was made ; and
1 Numbers xxxiii. 52, DJVD^D. A.V., their pictures.
* SD/V, tsalemei/ — "metallic talismanical figures, made under certain
constellations, and supposed, in consequence, to be possessed of some ex
traordinary influences and virtues." — Ad. Clarke, in loco.
8 See Lucian in Deii Syria, sub initiutn ; UoeJroi ^i» Jv «.i6au*»v, r*»
«. T. A — Tacitus Germ. ix. " Lucos etnemora consecrant." Virgil. Eccl.
vi. 73. " Ne quis sit lucus, quo plus se jactet Apollo."
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
389
this then is the intent of the prohibition, that the Jews
should fly from all strange rites, lest by too closely approach
ing the Gentiles, they should introduce a sinful medley.
But how necessary this prohibition was, appears from their
eager imitation (of the heathen), of which mention is con
stantly made in the sacred history. For there was scarcely
any period in which they abstained from " high places." Nor
is it without reason that Isaiah and Jeremiah reprove them
for " playing the harlot under every green tree/' (Isa. Ivii. 5 ;
Jer. ii. 20 ; iii. 6.)
EXODUS, CHAPTER XXXIV.
11. Observe thou that which I
command thee this day : behold, I
drive out before thee the Amorite,
and the Canaanite, and the Hittite,
and the Perizzite, and the Hivite,
and the Jebusite.
12. Take heed to thyself, lest thou
make a covenant with the inhabi
tants of the land whether thou goest,
lest it be for a snare in the midst of
thee.
15. Lest thou make a covenant
with the inhabitants of the land, and
they go a whoring after their gods,
and do sacrifice unto their gods, and
one call thee, and thou eat of his
sacrifice ;
16. And thou take of their daugh
ters unto thy sons, and their daugh
ters go a whoring after their gods,
and make thy sons go a whoring after
their gods.
DEUT. vii. 1. When the Lord thy
God shall bring thee into the land
whither thou goest to possess it, and
hath cast out many nations before
thee, the Hittites, and the Girgash-
ites, and the Amorites, and the Ca-
naanites, and the Perizzites, and the
Hivites, and the Jebusites, seven na
tions greater and mightier than thou;
11. Custodi quod ego praecipio
tibi hodie. Ecce ego ejiciam a facie
tua Amorrhseum, Chananseum, Hit-
treum, Pheresseum, Hivreum, et Jc-
busseum.
12. Cave tibi ne forte percutias
foedus cum habitatoribus ejus terras
ad quam ingressurus es, ne forte sint
in laqueum vel oflendiculum in medio
tui.
15. Ne forte percutias foedus cum
habitatoribus ejus terrse, ut scorten-
tur post deos suos, et sacrificent diis
suis : vocet autem te quispiam, et
comedas e sacrificio ejus.
16. Et forte accipias e filiabus
ejus filiis tuis, et scortentur filise ejus
post deos ipsarum, et scortari faciant
filios tuos post deos earum.
1. Quum introduxerit te Jehova
Deus tuus in terram in quam ingre-
deris possiclendam, et avellerit gen-
tes multas a facie tua, Hittseum,
Gergasseum, Amorrhreum, Chana-
nseum, Perisseurn, Hivseum, et Je-
busseum, septem gentes multas et
robustiores te :
390
CALVIN'S HARMONY OF THE FOUR EXOD.XXXIV. 1 1.
2. And when the Lord thy God
shall deliver them before thee, thou
shalt smite them, and utterly destroy
them ; thou shalt make no covenant
with them, nor shew mercy unto
them :
3. Neither shalt thou make mar
riages with them ; thy daughter thou
shalt not give unto his son, nor his
daughter shalt thou take unto thy
son.
4. For they will turn away thy son
from following me, that they may
serve other gods ; so will the anger
of the Lord be kindled against you,
and destroy thee suddenly.
EXOD. xxiii. 31. For I will deliver
the inhabitants of the land into your
hand ; jind thou shalt drive them out
before thee.
32. Thou shalt make no covenant
with them, nor with their gods.
33. They shall not dwell in thy
land, lest they make thee sin against
me ; for if thou serve their gods, it
will surely be a snare unto thee.
2. Et tradiderit eas Jehova Deus
tuns coram te, et percusseris eas :
perdendo perdes eas : non inibis
cum illis pactum, neque misereberis
3. Non junges te affinitate cum
eis, filiam tuam non dabis filio ejus
et filiam ejus non accipies filio tuo.
4. Avocabit enim filium tuum a
me, et colent Deos alienos : unde
irascetur furor Jehovae in vos, ut
disperdat te cito.
31. Dabo in manum restrain ha-
bitatores terrae, et expelles eos a fa
cie tua.
32. Non percuties cum ipsis fo3-
dus, nee cum diis eorum.
33. Non habitabunt in terra tua:
ne forte peccare faciant te contra me
quando coltieris deos eorum, quod
erit tibi in offendiculum.
EXOD. xxxiv. 11. Observe that which I command thee.
Although these supplements belong alike to the First and
Second Commandment, still it was fit to postpone them to
this place ; because in them God applied a remedy to all
external and manifest superstitions, which might easily have
insinuated themselves had they not been anticipated in good
time. All will run eagerly into idolatry, even though there
be none to impel us from without ; but where the ungodly
act upon us also like fans, and this must needs be the case,
when the people of God entangle themselves in their society,
this disease is increasingly inflamed. And truly the closer
our familiarity is with them, it is like a yoke, whereby they
draw others with them. In order then that the people, when
they entered the land, might preserve themselves pure and
thoroughly devoted to God, care must be taken lest they
should contract pollution from other nations ; and therefore
God would have all the inhabitants of Canaan utterly de
stroyed, lest they should entice His elect people to their
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. o91
errors and the worship of false gods. He here interdicts
two kinds of covenant with them, lest there should be any
public or private alliance between them ; and then com
mands that all should be slain without mercy. As regards
the public covenant, it was forbidden for a special cause,
that the sons of Abraham should mix themselves with the
reprobate ; because they would have thus deprived them
selves of the lawful inheritance which God had destined for
them ; nor would the face of the land have been renewed
by the removal of all defilements. Since then in His just
judgment God had long ago determined to destroy these
nations, it was not lawful for the children of Abraham to
rescind the divine decree, or to make any alteration in it.
If therefore any one should insist too literally on this
passage to prove the unlawfulness of making any contract
with the ungodly, because God forbade it of old, he will not
reason soundly, since God does not now command us to
execute vengeance by putting all the wicked to death ; nor
is a certain country assigned to the Church in which it may
dwell apart and have dominion. Still I do not deny that
what was enjoined upon the ancient people, in some degree
has reference to us ; nay, we must carefully remark what I
lately adverted to, that those, who voluntarily unite them
selves with the ungodly, impose as it were a yoke on them
selves to draw them to destruction. And in fact Paul
embraced in this comparison all the grounds upon which
unbelievers insinuate themselves into familiarity with us, to
ensare us by their corrupting influence. (2 Cor. vi. 1 4.) As
much as possible, therefore, must all ties of connection be
rather broken, than that by union with God's enemies1 we
should allow ourselves to be drawn away from Him by their
allurements ; for they will always be attempting, by all the
artifices they can, to make a divorce between us and God.
Besides, if we desire faithfully to serve God, there ought to
be a perpetual quarrel between us and them. God then
would have us not only separate ourselves from open com
munion with them, but since we are too much given to de-
1 The Fr. here has " ceremonies de Dieu," which seems to be a mis
print for " ennemis de Dieu."
392 CALVIN'S HARMONY OF THE FOUR EXOD.XXXIV. 1 1.
pravity, He also commands us to fly from all the snares
which might gradually induce us to participate in their sins.
But inasmuch as Paul justly reminds us, that if we are not
permitted to have any dealings with unbelievers, we must
"needs go out of the world," (I Cor. v. 10,) it is proper for
us to distinguish between the contracts which associate us
with them and those which do not at all diminish our
liberty.
As long as we live among unbelievers, we cannot escape
those dealings with them which relate to the ordinary affairs
of life ; but if we approach nearer, so that a greater intimacy
should arise, we open the door as it were to Satan. Such are
alliances between kings and nations, and marriages amongst
private persons ; and therefore Moses laid down rules respect
ing them both for the ancient people. And although our
condition now-a-days is more free, still we are warned that
all temptations are to be avoided which might give occasion
to this evil. It is notorious that men are too apt to be led
away by the blandishments of their wives ; and also, that
men in their power compel their wives to obedience. Those,
therefore, who mix with idolaters, knowingly and wilfully
devote themselves to idols. The same thing happens as to
alliances ; for men are ashamed in them to betray any marks
of disrespect. Thus, to please the king of Syria, Ahaz raised
an altar in the temple like that at Damascus. (2 Kings
xvi. 10.) Thus while the Jews desired to gratify the As
syrians, they imitated their superstitions. In a word, it is a
most uncommon case that the religion of those should remain
unaffected who seek to curry favour with the ungodly. But
that they may cleave more earnestly to their duty, the danger
I have spoken of is declared ; otherwise such rejoinders
as these would have been straightway in their mouths :
" Although my wife is altogether averse from true piety, still
I will stand firm ; although my husband is not subject to
God, yet I will never decline from the true course ; although
religion is not dear to our allies, still it shall not cease to be
sacredly held in honour amongst ourselves." God1 therefore
interferes betimes, and declares that they will not be so
1 Addition in Fr., " Qui cst plus sage."
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 393
magnanimous in resistance, when once they have opened the
window to the evil. He adds, too, another evil, i.e., that the
sacred land would be thus profaned ; for, although the
Israelites should be separated from the impieties of the
Gentiles, still it was not excusable to allow them to have
altars in that land in which God had chosen a sanctuary for
Himself. Yet at the same time Moses warns them that it
could scarcely be but that this association would involve the
Israelites also. When he says, then, " lest they go a whoring
after their gods, and one call thee/' lie means that the
Israelites would be like panders, if under cover of their cove
nant, and for the sake of preserving their good-will, they
gave the Gentiles permission to exercise their superstitions;
and also that this would be a snare to grosser sin ; since
whilst they feared to give offence, they would not refuse to
go to their feasts, and thus would be partakers of their guilt.
Literally, it is, " Lest perhaps thou strike a covenant, and
they go a whoring after their gods, and do sacrifice unto
their gods, and call thee/' which words may be thus para
phrased, so as to depend on the foregoing prohibition : " Lest
it should happen, after you shall have made a covenant, that
they should go a whoring/' &c. ; or thus, " By no means
make a covenant, because they will go a whoring after their
idols, and when they shall offer sacrifices will call thee."
The meaning, however, will amount to the same ; for he
mentions the two worst results of their unlawful covenant,
i.e., that these unbelieving nations will pollute the land, and
under pretext of kindness will corrupt God's people. But
in order that they may be more earnest and courageous in
their duty, the promise is added, that they shall be victorious
over these nations. This was almost incredible, that wan
derers and exiles as they were, they should easily and quickly
be enabled to gain possession of so many lands ; therefore
God takes away all doubt, and thus commands the Israelites
to obey His dominion at the end of this war, which they
shall feel that they have waged successfully under His aus
pices. Wherefore he convicts them of ingratitude if they
shall dare to relax any of that severity which He requires ;
as if He had said, Since these nations far excel you in
CALVIN'S HARMONY OF THE FOUE DEUT.VII.2.
numbers, and strength, and warlike equipments, it will plainly
appear that you have not conquered them by your own
power ; it will therefore be more than iniquitous that the
war, which shall be concluded under my guidance alone, and
by my hand, should be finished in opposition to my will, and
that you should be the disposers of that victory which I have
gratuitously conferred upon you. The discrepancy is easily
reconciled, that Moses should only enumerate six nations in
Exodus, and add a seventh in Deuteronomy ; for often he
only names the Canaauites or Amorites, yet comprising by
synecdoche all the rest.
DEUT. vn. 2. Thou shalt smite them, and utterly destroy
them. Those who think that there was cruelty in this com
mand, usurp too great authority in respect to Him who is
the judge of all. The objection is specious that the people
of God were unreasonably imbued with inhumanity, so that,
advancing with murderous atrocity, they should spare neither
sex nor age. But we must first remember what we shall see
hereafter, i.e., that when God had destined the land for His
people, He was at liberty utterly to destroy the former inha
bitants, so that its possession might be free for them. We
must then go further, and say that He desired the just de
monstration of His vengeance to appear upon these nations.
Four hundred years before He had justly punished their
many sins, yet had He suspended His sentence and patiently
borne with them, if haply they might repent. That sen
tence1 is well known, "The iniquity of the Amorites is not
yet full." (Gen. xv. 16.) After God had shewn His mercy
for four centuries, and this clemency had increased both their
audacity and madness, so that they had not ceased to pro
voke His wrath, surely it was no act of cruelty to compensate
for the delay by the grievousness of the punishment. And
hence appears the foul and detestable perversity of the human
intellect. We arc indignant if He does not smile at once ;
if He delays punishment our zeal accuses Him of slackness
and want of energy ; yet, when He comes forth as the avenger
of guilt, we either call Him cruel, or at least complain of His
severity. Yet His justice will always absolve Him ; and our
1 " On sait ce qui fut dit a Abraham," &c. — Fr.
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 395
calumnies and detractions will recoil upon our own heads.
He commanded seven nations to be utterly destroyed ; that
is to say, after they had added sin to sin for 400 years, so
that their accumulation was immense, and experience had
taught that they were obstinate and incurable. It will
therefore be said elsewhere, that the land "spewed them
out/' (Lev. xviii. 28,) as if it had eased itself, when burdened
by their filthiness. If impiety is intolerable to the lifeless
element, why should we wonder that God in His character
of Judge exercised extreme severity ? But if God's wrath
was just, He might surely choose whatever ministers and
executioners of it He pleased ; and when He had given this
commission to His people, it was not unreasonable that He
should forbid them to pity those whom He had appointed
for destruction. For what can be more preposterous than
for men to vie with God in clemency ? and when it pleases
the Master to be severe, for the servants to assume to them
selves the right of shewing mercy ? Therefore God often
reproves the Israelites for being improperly merciful. And
hence it came to pass that the people, whom they ought to
have destroyed, became as thorns and briars to prick them.
(Josh, xxiii. 13, and throughout the book of Judges.) Away,
then, with all temerity, whereby we would presumptuously
restrict God's power to the puny measure of our reason ; and
rather let us learn reverently to regard those works of His,
whose cause is concealed from us, than wantonly criticise
them. Especially when He declares to us the just grounds
of His vengeance, let us learn to subscribe to His decrees
with the humility and modesty that becomes us, rather than
to oppose them in vain, and indeed to our own confusion.
DEUTERONOMY, CHAPTER VII.
16. And thou shalt consume all 16. Absumesque omnes populos
the people which the Lord thy God quos Jehova Deus tuus dat tibi :
shall deliver thee; thine eye shall non parcel oculus tuus eis, nee
have no pity upon them : neither coles deos eorum, quia laqueus erunt
shalt thou serve their gods ; for that tibi.
will be a snare unto thee.
17. If thou shalt say in thine 17. Quum dixeris in corde tuo,
S96
CALVIN'S HARMONY OF THE FOUR DEUT.VII. 16.
heart, These nations are more than
I ; how can I dispossess them ?
18. Thou shalt not be afraid of
them ; but shalt well remember what
the Lord thy God did unto Pharaoh,
and unto all Egypt ;
19. The great temptations which
thine eyes saw. and the signs, and
the wonders, and the mighty hand,
and the stretched-out arm, whereby
the Lord thy Cod brought theeout;
so shall the Lord thy God do unto
all the people of whom thou art
afraid.
20. Moreover, the Lord thy God
will send the hornet among them,
until they that are left, and hide
themselves from thee, be destroyed.
2 1 . Thou shalt not be affrighted
at them : for the Lord thy God is
among you, a mighty God and ter
rible.
22. And the Lord thy God will
put out those nations before thee by
little and little: thou ma vest not
consume them at once, lest the
beasts of the field increase upon thee.
23. But the Lord thy God shall
deliver them unto thee, and shall
destroy them with a mighty destruc
tion, until they be destroyed.
24. And he shall deliver their
kings into thine hand, and thou shalt
destroy their name from under hea
ven : there shall no man be able to
stand before thee, until thou have
destroyed them.
25. The graven images of their
gods shall ye burn with fire : thou
shalt not desire the silver or gold
that is on them, nor take it unto
thee, lest thou be snared therein :
for it is an abomination to the Lord
thy God.
26. Neither shalt thou bring an
abomination into thine house, lest
thou be a cursed thing like it : but
thou shalt utterly detest it, and thou
shalt utterly abhor it ; for it is a
cursed thing.
Plures sunt gentes ilia; quam ego:
quomodo potero expellere eas ?
18. Ne timeas tibi ab eis: recor-
dando recorderis qua; fecerit Jehova
Deus tuus ipsi Pharaoni, et omnibus
^Egyptiis ;
19. Probationum magnarum quas
viderunt oculi tui, et signorum, por-
tentorumque, et manus valida?, bra-
chiique extenti quo eduxit te Jehova
Deus tuus: sic faciet Jehova Deus
tuus omnibus populis a quorum con-
spectu times tibi.
20. Prteterea crabronem immittet
Jehova Deus tuus in eos, donee pe-
reant qui superfuerint, et quia ab-
sconderint se a facie tua.
2 1 . Ne paveas a facie coruni :
quia Jehova Deus tuus est in medio
tui, Deus maximus et terribilis.
22. Expelletque Jehova Deus
tuus gentes illus a facie tua paula-
tim paulatim : non poteris absumere
eas cito, ne multiplicetur contra te
bcstia agri.
23. Attamcn tradet eas Jehova
Deus tuus coram te, et conteret eas
contritione maxima, donee perdan-
tur ipsse.
24. Tradetque reges earum in
n i.i mi! i) tuam,et perdes nomcn earum
de sub coelo : non consistet quis-
quam coram te, donee perdas eos.
25. Sculptilia deorum ipsorum
combures igni : non concupisces ar-
gentum, et aurum qua} sunt super
ea, et capias tibi : ne illaquees te in
illo : abominatio enim Jehovie Dei
tui est.
26. Neque introduces abomina-
tionem in domum tuam, et sis ana
thema sicut illud : detestando detes-
taberis illud, et abominando abomi-
nabcris illud, quia est anathema.
16. And thou shalt consume all the people. It is plain
from the second part of the verse wherefore He commands
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 397
the people of Canaan to be destroyed, when He forbids their
gods to be worshipped. This precept, therefore, corresponds
with the others, where He dooms in like manner these
nations to utter destruction. I now pass over what I have
explained elsewhere, i.e., that the vengeance which God ex
ercised against these obstinate and ten-times lost people
cannot be ascribed to cruelty. For since 400 years ago it
bad been said to Abraham that their iniquity was not yet
full, they could not be treated with severity equal to their
deserts, when they had so licentiously and wickedly abused
God's long-suffering. But we must take notice of God's
design in so particularly enjoining on the Israelites utterly
to destroy whatever should be found there ; for besides that
He had once doomed them all to the destruction they merited,
He would have the land also, in which His name was to be
invoked, purged from all pollutions. Now, if any of the old
inhabitants had survived, they would soon have endeavoured
to revive their corruptions, and since the Israelites were
otherwise more disposed than enough to superstition, they
would easily have been attracted to the worship of idols.
This, then, is the reason why God forbids them to shew these
people any humanity or clemency, as I have reminded you
to be clear from the context ; for these things stand in con
nection, that they should not spare the nations nor worship
their gods. The reason which is subjoined, " for it will be a
snare or stumbling-block to you/' must be extended to the
whole context, viz., that it would be fatal to the Jews if
they should spare the nations which would allure them to
impiety.
1 7. Ifthou shalt say in thine heart. Since it was a matter
of great difficulty to destroy such a multitude of men, and
despair itself would drive them to madness, so that it would
be frivolous for the Israelites to cut off all hope of mercy,
God anticipates their fear, and exhorts them to the strenuous
execution of His sentence. From whence we gather some
useful instruction ; whenever God commands anything which
exceeds our power, we must still obey and boldly break
through whatever obstacles present themselves to impede us.
In all arduous matters, therefore, let this doctrine come to
398 CALVIN'S HARMONY OF THE FOUR DEUT.VII.20.
our aid, that whatever is contrary to God's will may easily
bo annihilated by His almighty power. But since terror,
presented to our eyes, immediately so lays hold of all our
senses that we lie as it were torpid, God recalls to the recol
lection of the Israelites what abundant grounds of confidence
He had supplied them with. For all the miracles He had
wrought were so many proofs of His invincible power ; and
hence they should conclude that nothing was to be dreaded,
provided God should go before them, and that, therefore,
being assured of victory, they should not descend to any
treaties.
20. Moreover, the Lord thy God will send the hornet. Since
the destruction of their enemies might seem long, if they
were only to be slain by their hands and weapons, and again,
because it was scarcely credible that, without defending
themselves, they would voluntarily stretch forth their own
throats, God promises that in another way also He would
supply the means of their conquest. Therefore, lest the
Israelites, imagining that their enemies would be prompt and
vigorous in resistance, should be alarmed or affrighted, God
declares that other forces should be at hand, for that hornets
or other poisonous insects should destroy all the fugitives.
The same declaration is found in Exod. xxiii. ; and what
God had promised, Joshua relates that He performed. (Josh,
xxiv. J2.) But inasmuch as these nations were not to be
destroyed in a moment, lest the people should therefore grow
weary or become inactive, God anticipates this, and reminds
them that this delay would be advantageous, for when all
the inhabitants were exterminated, the wild beasts would
occupy the empty land. The prolongation of the war, there
fore, ought not to trouble them, for by it God provided for
His people's welfare, since, if the men were speedily de
stroyed, they should have to contend with wild beasts. But
though the passage which I have quoted from Exodus is
similar in terms, yet I have designedly placed it under
another head ; for God here refers to the extermination of
the Gentile nations with another object, i.e., lest any of
the ancient pollutions should remain in the land, and lest
the Israelites should mingle with the ungodly, by whose
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 399
arts they might at length be drawn away to spurious re
ligions.
25. The graven images of their gods. He again impresses
upon them the object of the destruction of the nations, but
he goes further than before. He had before forbidden them
to worship their gods. He now commands them to consume
their graven images with fire, for since the people were prone
to superstition, such snares might easily have alienated them
from God's pure worship. Nor does he command them
merely to melt the gold and silver so as to alter its shape,
but he altogether interdicts its use, since it would be a con
tagious plague ; for he shews how greatly God abominates
idols, inasmuch as whosoever should touch the materials of
which they were molten, would contract pollution and become
accursed. This great severity might indeed seem to con
demn the metals which were created for man's use, as if they
were impure, and as if the perfectness of natural things was
liable to be corrupted by man. But in this way idolaters
would contaminate the sun and moon, when falsely regarding
them as objects of corrupt worship ; and it must be answered
that the gold and silver itself was by no means polluted by
this impious abuse ; but that, although free from all stain
in itself, it was polluted in respect to the people. Such was
the uncleanness of animals, not that they had in themselves
any pollution, but because God had interdicted their being-
eaten. The pollution therefore which is now mentioned
arises from a similar prohibition ; for otherwise the ignorant
people could not be restrained, and hence God would have
that to be abominable which in itself was pure. Still this
was a political precept, and only given temporarily to the
ancient people ; yet we gather from it how detestable idola
try is, which even infects the works of God themselves with
its own filthiness.
DEUTERONOMY, CHAPTER XXV.
17. "Remember what Amalek did 17. Memento quid fecerit tibi
unto ihee by the way, when ye were Amalec in via, quando egressi estis
come forth out of Egypt ; ex ^Egypto :
400 CALVIN'S HARMONY OF THE FOUR DEUT.xxv.l7.
18. How he met thee by the way, 18. Quod tibi occurrcrit in via, et
and smote the hindmost of thee, te in cauda agminis aggressus sit,
even all that were feeble behind thee, omnium debilium post te, quum esses
when thou wast faint and weary ; lassus et fatigatus, et non timuerit
and he feared not God. Deum.
19. Therefore it shall be, when 12. Erit ergo quum dederit re-
the Lord thv God hath given thee quiem Jc-hova Dcus tuns tibi ab om-
rest from all thine enemies round nibus inimicis tuis per circuitum, in
about, in the land which the Lord terra quam Jehova Deus tuns dat
thv God giveth thee for an inherit- tibi inheereditatemutpossideaseam,
a nee to possess it, that thou shalt dt-lebis memoriam Amalcc de sub
blot out the remembrance of A malek coelo, ne obliviscaris.
from under heaven ; thou shalt not
forget it.
17. Remember what Amalek did unto thee. We have else
where seen bow the Amalckites were the first who made a hos
tile attack upon the people, and endeavoured to interrupt their
journey ; and Moses also related the sentence of God against
them, the execution of which he now enjoins upon the people.
God then swore that there should be perpetual war against
them throughout all ages ; and, that His threatening might
not be frustrated, He appoints His people to take vengeance
upon their great cruelty and impiety. For when the Israel
ites were inflicting no injury nor loss upon them, it was an act
of injustice to make war upon peaceful persons proceeding,
without doing any wrong, to another land. But humanity
was still more grossly violated by them, inasmuch as they
did not spare their own kindred, and thus cast away the
feelings of nature. It is plain from Genesis xxxvi. 12,
that the Amalekites were the descendants of Esau ; and
hence it follows that they were both sprung from the same
ancestor, Isaac. It is true that this command seems but
little in accordance with religion, that the people should re
taliate an injury done to them. I reply, that they are not
stimulated to vindictive feelings in these words, but that
they are commanded to punish the sins of Amalek with the
same severity as those of the other nations. God appears,
indeed, to influence them by private motives when He re
counts the cruelty shewn by the Amalekites ; but we must
judge of the intention of the Legislator with reference to
His nature, for we know that no angry or hateful passions
can be approved by God ; and hence it is easy to conclude
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 401
that the command was such as the people might obey with
well-regulated zeal. The first origin of the crime is specified,
viz., because they "feared not God/' for this must not be
taken in its ordinary meaning, but as expressing that they
rebelled against God as it were deliberately. For the pro
mise given to Abraham and Isaac could not be unknown to
them ; but, since Esau, the founder of their race, had fallen
from the right of primogeniture, it came to pass that they
attempted to bring God's covenant to nought out of wicked
and sacrilegious jealousy ; and this is the reason why He
unites them with the reprobate nations unto the same de
struction. The word S3T, zineb, which means to crop the
tail, is equivalent to making an attack on the rear, where
the baggage and invalids are wont to be placed.1
DEUTERONOMY, CHAPTER XXIII.
3. An Ammonite or Moabite shall
not enter into the congregation of
the Lord; even to their tenth ge
neration shall they not enter into the
congregation of the Lord for ever :
4. Because they met you not with
bread and with water in the way,
Avhen ye came forth out of Egypt ;
and because they hired against thee
Balaam the son of Beor. of Pethor
of Mesopotamia, to curse thee.
5. Nevertheless the Lord thy God
would not hearken unto Balaam;
but the Lord thy God turned the
curse into a blessing unto thee, be
cause the Lord thy God loved thee.
6. Thou shalt not seek their peace
nor their prosperity all thy days for
ever.
7. Thou shalt not abhor an Edom-
ite ; for he is thy brother : thou shalt
not abhor an Egyptian : because
thou wast a stranger in his land.
8. The children that are begotten
of them shall enter into the congre
gation of the Lord in their third
generation.
1 Addition in Fr., « Dont il s'ensuit, queles Amalechites ont assailli le
peuple comme en trahison ;" whence it follows that the Amalekites assailed
the people treacherously.
VOL. II. 2 C
3. Non ingredietur Ammonita et
Moabita congregationem Jehovce :
etiam generatione decima non ingre
dietur congregationem Jehovsc usque
in steculum.
4. Eo quod non exceperint vos
cum pane et aqua in via, posteaquam
egressi estis exyEgypto, et quod mer-
cede conduxerit adversum te Bileam
filium Beor de Pethor e Mesopotamia
Syria?, ut malediceret tibi.
5. Sed noluit Jehova Deus tuus
audire Bileam, et convertit Jehova
Deus tuus tibi maledictionem in
benedictionem, quod diligeret te Je
hova Deus tuus.
6. Non quaares pacem eorum et
bonum eorum cunctis diebus tuis, in
sseculum.
7. Non abominabcris Edomseum,
quia frater tuus est : non abomina-
beris ^Egyptium, quia peregrinus
fuisti in terra ejus : filii qui nascen-
tur eis generatione tertia ingredien-
tur congregationem Jehovae.
402 CALVIN'S HARMONY OF THE FOUR DEUT. xxm. 4.
3. An Ammonite or Moalite shall not enter. As God has
lately prohibited His people from all connection and alliance
with the Canaanitish nations, so He now distinguishes be
tween the aliens, and shews upon what conditions, and whom
they might admit (into the Church.1) The Moabites and
Ammonites He altogether rejects ; because they not only re
fused the common rites of humanity to the people, but also
took arms against them, and even hired Balaam to curse
them. They were the descendants of Lot, and ought to have
embraced the children of Abraham as brethren. It was,
then, inexcusable barbarity in them to make a violent at
tack upon those who had voluntarily offered them peace ;
who had promised by their messengers that they would make
their way without injury or wrong ; and who finally had be
sought that a passage might be granted them, provided they
honestly paid the price of bread and water ; although doubt
less God took vengeance rather on their impiety than their
cruelty, since they had not only endeavoured to make His
goodness of none effect, but also to annihilate His faithful
ness. Since, therefore, it was not their fault that the Church
did not perish, and the effect of His promise fail, whereon
the salvation of man was based, and this they had done
knowingly and wilfully, no wonder that they were excluded
from the Church.
4. And because lie hired'2 Although there was a common
reason why both nations should not be admitted, yet the
number of the verb seems to be changed designedly, because
Balac king of Moab hired Balaam ; yet, inasmuch as they
conspired together, the same crime is justly imputed to the
Ammonites. Herein indeed their detestable impiety espe
cially betrayed itself, that by hiring a mercenary man, to
launch the thunders of his curse against the people, they
sought to overwhelm God by magical incantations. Nor
did they err through ignorance, since they obstinately per
severed in their madness until Balaam was confounded from
heaven. And on this ground it is expressly stated that he
1 Added from JFV.
3 A. V. " They hired." Malvendo. in Poole's Svn. " Heb. et conduxit,
nempe Moabita." Ainsworth's translation is, " because that they met you,
&c., — and he hired, &c."
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 403
was not "hearkened unto/' but that rather his curses and
prayers were " turned into a blessing." Hence it appears
how awful is the vengeance which awaits all who of delibe
rate malice oppose God's grace and the welfare of the Church.
Thus now-a-days no stone is left unturned by the defenders
of the Papacy, whereby they may disturb the course of
heavenly doctrine, nay, whereby they may altogether silence
the Gospel if they could.
Since another reason for this rejection is plainly signified,
it is foolish in some to attribute this sentence upon them to
their origin, as if the Ammonites and Moabites were ex
cluded from the Church because they sprang from an inces
tuous connection.
7. Thou shalt not abhor an Edomite. In order that the
punishment denounced against the Moabites and Ammonites
should be more strongly marked, he commands the Edomites
and Egyptians to be admitted in the third generation ; the
former, because they derived their origin from the same an
cestor, Isaac, since they were the descendants of Esau ; the
latter, because they had been their hosts. For hence it was
manifest that the Ammonites and Moabites had been dis
honoured on account of their guilt, when not even aliens
were thus dealt with. Now, although Esau had cut himself
off from the prerogative of believers, yet the door was again
opened to his children, provided they returned to their
source and origin, and in the humility of faith admitted the
primogeniture of Jacob, who had been chosen when their
father was passed by or degraded. But what is meant by
this inequality of punishment, when the crime was identical ?
for Edom appeared in arms against Israel before Moab, and
compelled them to take their journey by another way. It
did not contend with hired imprecations for Israel's destruc
tion, but since, when humbly entreated on the score of their
old relationship, it had not only refused them a passage, but
had advanced against them with a great army, it should
have been dealt with no less severity than Amalek or Am-
rnon. Besides, being connected to them by a closer tie of
blood, the Edomites were less excusable in their hostility.
I find, then, no reason why God shewed greater clemency to
404 CALVIN'S HARMONY OF THE FOUR DEUT.XXIII.T.
them than the others whom He treated more severely ; ex
cept that He wished to shew that it depends on His own
will to chastise more lightly in some the same sins on
which He takes more severe vengeance in others ; and, in
asmuch as all are deserving of utter destruction, He justly
retains in His own hand the free right of sparing whom He
will. We must here adore His judgments, into the depths
of which we cannot penetrate. Nor is this inequality a
ground for the noisy cavils of the ungodly, as if He were in
consistent with Himself, and acted in contradiction to the
rules of His Law ; since in so doing He does not judge in
diverse ways, but, condemning all alike, indulges whom He
pleases, or remits a part of their punishment. A question
may also arise as to the Egyptians, why God lays His people
under an obligation to them, because they sojourned in their
land. For it was barbarous and inhospitable cruelty in them
to oppress the wretched fugitives who had trusted to their
good faith. But God here refers to their first reception ; as
in Isaiah (Hi. 4,) where, comparing the Egyptians with the
Assyrians, He says that the latter oppressed them like rob
bers, whilst the former had ruled over them not without a
cause, because the people had gone down thither of their
own accord. Although, therefore, the Israelites had been
unworthily oppressed by their fierce tyranny, still God would
have their old kindness acknowledged ; since their dearth
and famine had been relieved, and the refugees were kindly
received, when the inhabitants of Canaan were perishing of
hunger.
DEUTERONOMY, CHAPTER XVII.
2. If there be found among you, 2. Si inventus fuerit in medio tui,
within any of thy gates which the in una portarum tuaruni, quaa Je-
Lord thy God giveth thee, man or hova Deus tuns dat tibi, vir sive
Avoman, that hath wrought wicked- mulier qui fecerit malum in oculis
ness in the sight of the Lord thy Jehovtc Dei tui, ad transgrediendum
God, in transgressing his covenant, pactum ejus:
3. And hath gone and served 3. Iveritque et coluerit decs ali-
other gods, and worshipped them, enos : et adoraverit eos, solem aut
either the sun, or moon, or any of lunam, aut universum exercitum
the host of heaven, which I have not coalorutn, quod ego non praecepi :
commanded ;
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 405
4. And it be told thee, and tliou 4. Et mmtiatum ftierit tibi, audi-
hast heard of it, and enquired dill- erisque : tune probe inquires : et
gently, and, behold, it be true, and ecce, si verus et certus fuerit sermo,
the thing certain, that such abomi- et facta fuerit abominatio haec in
nation is wrought in Israel ; Israel :
5. Then shalt thou bring forth 5. Educes virum ilium, aut mu-
thatman or that woman, which have lierem illam, qui commiserunt faci-
committed that wicked thing, unto nus illud pravum ad portas tuas,
thy gates, even that man or that wo- virum, aut mulierem, et obrues eos
man, and shalt stone them with lapidibus donee moriantur.
stones, till they die.
7. The hands of the witnesses 7. Manus testium primo erit in
shall be first upon him to put him to eum ad occidendum ipsum, et manus
death, and afterward the hands of populi postea : exterminabisque
all the people : so thou shalt put the malum e medio tui.
evil away from among you.
2. If there be found among you. The same punishment
is here decreed against idolaters, to which apostates had
been before condemned ; and thus either transgression is
declared a capital crime. Hence we gather that it is accounted
before God no less weighty a sin to violate His worship by
gross and impure superstitions, than openly and professedly
to fall away from religion altogether. Thus in Ezekiel xx.
39, He bids farewell to the Jews, and as it were emancipates
them, that they may go every one after his idols, when they
are no longer contented with Him alone. Whilst God, how
ever, is so rigid an exactor of punishment, He would not
have judgment pronounced precipitately. These are tokens
of severity, that a woman as well as a man is to be slain ;
that the whole people should unite in stoning them ; that
the evil should be removed from the midst of the land, lest
the abomination should continue unpunished. On the other
hand moderation is to be observed, since diligent inquiry is
to be made, nor is sentence to be pronounced unless the
matter is fully proved ; and again, that the trial may be law
ful, the accusation of one man is not to convict the accused.
God therefore would not have the judges, under pretext of
zeal, shed blood inconsiderately ; but only, after mature in
quiry, the criminal was to be punished in proportion to his
transgression. By synecdoche he speaks of their cities under
the name of " gates/' and alludes to the land having been
" given" them, that they might not shew their want of gra-
4:06 CALVIN'S HARMONY OF THE FOUR DEUT. xvn. 4.
titudc to God by profaning it. lie marks too the heinous
nature of the offence, by calling it the "transgressing of
God's covenant ;" as much as to say that all who go aside
unto idols are covenant-breakers. For the thief, and the for-
nicator, and the drunkard, and such like transgress the Law
indeed, but still are not placed in this category. In fine, it
is not simple impiety which is here punished, but the perfidy
whereby true religion is forsaken, after men have devoted
themselves to God, and professed themselves to be of the
number of His people. The repetition of the words " that
man or that woman/' more fully confirms what I have said,
viz., that although the weakness of the female sex may ex
tenuate their guilt, yet must they not be pardoned in such a
case as this, where God's worship is directly violated. Al
though mention is only made of the sun, and moon, and stars,
the same thing applies to images also ; nay, inasmuch as it
is baser to transfer God's honour to dead stones or stocks,
than to those constellations in which something divine shines
forth, so much more detestable are they who plunge them
selves into such stupidity.
4. Then thou shalt inquire1 diligently. Although this mo
deration here refers only to the present matter, yet should
it always be maintained in judicial proceedings, lest innocent
persons should be treated with undue severity. Again, we
must remember what I have said elsewhere, that judges are
here not only restrained from precipitate condemnation, but
also stimulated to beware of passing over, in idleness or negli
gence, anything that was necessary to be known. For they
often fail in their duty, because they wilfully connive at guilt ;
and thus that which would be manifest if they would be
at the pains to make more diligent inquiry, does not come
to light. God, then, would not have them slumber nor take
no notice of sinister reports, but rather inquire diligently as
to things which may have come to their ears, so that no crime
may remain unpunished. The same is the case as to wit
nesses ; for whilst it would be unjust to pronounce sentence
on the testimony of one man, still, if two or three will not
suffice, there would be no end to litigation. Fitly, then, has
1 A.V.y translates this word in the past tense, "and hast inquired."
2ND COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 407
God prescribed to judges both that they shall not be rashly
credulous, and yet that they shall be content with the lawful
number of witnesses ; but this point will be more largely
treated of elsewhere in commenting both on the Sixth and
Ninth Commandments.
7. The hands of the witnesses shall be first. It was not
without reason that God would have criminals put to death
by the hand of those by whose testimony they were con
demned. The ancient people did not employ public execu
tioners, that there might be more solemnity, modesty, and
reverence in the infliction of punishments. This office he
peculiarly enjoins upon the witnesses, because the tongue of
many is too hasty, not to say worse of it, so that they do not
hesitate to stab people verbally, when they would not dare
to lay a finger upon them. This, then, was an excellent
remedy for the repression of light accusations, not to admit
the testimony of any, whose hand was not prepared to exe
cute the sentence. Stoning was indeed a sad and horrible
kind of punishment ; but it is probable that God made choice
of it because it required the application of many hands. If
hanging had not been in use, God would have commanded
in vain that the corpse of a man who had been hanged should
be taken down from the tree before sunset. (Deut. xxi. 23.)
There were, therefore, other kinds of capital punishment ;
but when the land was to be purged, as by a propitiation, by
the death of the sinner, he was to be stoned by the hands of
the whole people, since it would have been cruel for him to
be slain by a lingering death, which would have been the
case if they had stoned him one after another. The reason
why the people were commanded to cast the stones with one
consent was, that they might give proof of their zeal, and
manifest their great indignation that God's worship had been
violated.
408
CALVIN'S HARMONY OF THE FOUR EXOD.XX. 7.
Commandment*
EXODUS, CHAPTER XX.
. Thou shall not take the name 7. Xon sumes nomen Jehova Dei
ot the Lord thy God in vain : for the tui in vanum : quia non absolvet cum
Lord will not hold him guiltless that Jehova qui nomen suum sumpserit
taketh his name in vain. in vanum.
ITS REPETITION FROM DEUTERONOMY V.
11. Thou shalt not take the name 11. Non sumes nomen Jchovro
of the Lord thy God in vain : for the Dei tui in vanum : quia non absolvet
Lord will not hold /rim guiltless that Jehova cum qui nomen suum sump-
taketh his name in vain. serit in vanum.
EXOD. xx. 7. Thou shalt not take the name. There is a
manifest synecdoche in this Commandment ; for in order that
God may procure for His name its due reverence, He forbids
its being taken in vain, especially in oaths. Whence we
infer on the other hand an affirmative commandment, that
every oath should be a testimony of true piety, whereby the
majesty of God Himself should obtain its proper glorv.
Moreover, it is clear that not only when we swear by God,
His name is to be reverently honoured, but whenever men
tion of it is made. Thus in these words He maintains His
holiness not only in His word, but also in His works, against
all profane contempt of it. We shall soon see that to swear
by God's name is a species or part of religious worship, and
this is manifest too from the words of Isaiah, (xlv. 23 ;) for
when he predicts that all nations shall devote themselves to
pure religion, he thus speaks, " As I live, saith the Lord,
every knee shall bow to me, and every tongue shall swear by
me/'1 Now, if the bowing of the knees be a token of adora
tion, this swearing which is connected with it is equivalent
to an acknowledgment that He is God. Since, then, reason
dictates that the species is put for the genus, we must see
what is to be understood by God's name, and by the adverb
fcOfc/7, leshav. It is silly and childish to restrict this to the
1 The quotation more nearly accords with the Apostle's citation in Rom.
xiv. 11, than with the original passage in Isaiah. Sec Owen's note in C.'s
Romans, (C. Society's Edition, p. 503.)
3RD COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 409
name Jehovah,1 as if God's majesty were confined to letters or
syllables ; but, whereas His essence is invisible, His name is
set before us as an image, in so far as God manifests Him
self to us, and is distinctly made known to us by His own
marks, just as men are each by his own name. On this
ground Christ teaches that God's name is comprehended in
the heavens, the earth, the temple, the altar, (Matt. v. 34,)
because His glory is conspicuous in them. Consequently,
God's name is profaned whenever any detraction is made
from His supreme wisdom, infinite power, justice, truth,
clemency, and rectitude. If a shorter definition be preferred,
let us say that His name is what Paul calls TO
" that which may be known" of Him. (Rom. i. 19.)
God's name, then, is taken in vain, not only when any
one abuses it by perjury, but when it is lightly and disre
spectfully adduced in proof of frivolous and trifling matters :
I speak with respect to oaths. In this, however, man's in
gratitude is very gross, that when God grants them His name,
as if at their entreaty, to put an end to their strifes and to
be a pledge of their truth, still it flies promiscuously from
their mouths not without manifest disrespect. God will
again condemn perjury in the Fifth Commandment of the
Second Table, viz., in so far as it offends against and violates
charity by injuring our neighbours. The aim and object of
this Commandment is different, i.e., that the honour due to
God may be unsullied ; that we should only speak of Him
religiously ; that becoming veneration . of Him should be
maintained among us. The word &0&7?, leshav, might in
deed be translated " for falsehood/' and in this sense we
shall see it used elsewhere ; but since it often is equivalent
to tZD^n, cliinaw, which means gratuitously, or in vain, this
exposition seems to be most appropriate. In this, too, fuller
and richer instruction is contained, viz., that men should not
drag in His name in light matters, as in sport or derision of
Him, which cannot be done without insulting and profaning
it. And thus the holiness of God's name, which preserves
us in His fear and in true piety, is contrasted with the
1 <; Au mot Hebrieu, qui nous translators I'Eternel ;" to the Hebrew
word, which we translate the Eternal. — Fr.
410 CALVIN'S HARMONY OF THE FOUR LEV.xix.12.
particle K!t^7, leshav. But since nothing is more difficult
than to restrain men's licentiousness in this respect, and to
excuse or at least diminish the sin, the slipperiness of the
tongue is pleaded, its punishment is here denounced : that if
God's name is rashly exposed to reproach or contempt, He
will avenge it. The more hardened, therefore, in their
licentiousness they may be, the less will be their impunity ;
so far is depraved habit from diminishing the guilt.
&xyo0ttion of tfjc tTijtrU Commandment.
LEVITICUS, CHAPTER XIX.
12. And yc shall not. swear by my 12. Non jurabitis per nomcn
name falsely, neither shall thou pro- meum raendacitcr, ncc profanabis
fane the name of thy God : I am the nomen Dei tui : ego Jehova.
Lord.
EXOD. xxiii. 13. And make no 13. Nomen deorum alienomm
mention of the name of other gods, non memorabitis, non audietur in
neither let it be heard out of thy ore tuo.
mouth.
DEUT. vi. 13. Shalt swear by his 13. Per nomen ejus jurabis.
name.
DEUT. x. 20. Swear by his 20. In nomine ejus jurabis.
name.
LEV. xix. 12. And ye sJiall not swear by my name falsely.
Although Moses is treating of the duties of the Second
Table, and had previously forbidden men to deal fraudulently
with their neighbours, he still adds this sentence by way of
confirmation. It may, however, be inferred from the second
clause of the verse that He directly had regard to the glory
of God when he says, " Thou shalt not profane the name of
thy God." For raging greediness after gain causes the
avaricious and rapacious man not only to defraud men, but
to become insolent to God Himself. Moses, therefore,
although he is professedly condemning the falsehood and
deceit whereby our neighbours are injured, at the same time
3RD COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 411
takes occasion to introduce the declaration that we must
beware lest, whilst covetousness impels us to do wrong, in
jury should he done not only to men but to God Himself
also. The word used here, however, is not &OG?, shav, as
before, but ^p^, sheker, which properly signifies deceitful-
ness ; and therefore I have said that it enjoins us to beware
lest any one by his perjury should do any injury to his
neighbour ; nevertheless, that this prohibition has direct re
ference to the Third Commandment, since Moses especially
insists on this point, that God's name is profaned by perjury,
and thus he not only inculcates integrity, but also has regard
to religion, that God's majesty may not be violated. The
expression is worthy of notice, " Thou shalt not pollute the
name of God/' because God, who is eternal and immutable
truth, cannot be more grossly insulted than by being sum
moned as a witness to falsehood, which is assuredly a shame
ful and wicked pollution. This was not regarded by the
heathen, who, although they pretended to reverence God's
name in their oaths, yet made no scruple of deceiving, if he
whom they had promised deserved it. Thyestes in the poet
says, " I never have pledged my faith, nor do I pledge it to
any faithless person ;})l since his brother was a villain, he
considered that he lay under no valid obligation to him.
This is as if God's majesty were dependent upon men's de-
servings, so that it was allowable to call Him to witness
whilst we deal deceitfully. Let this, then, be our firm con
clusion, that in our oaths God is first to be regarded, whose
holy name is more precious than a hundred worlds.
EXOD. xxin. 13. Make no mention of the name of other
gods. There is no sort of doubt but that this declaration
should be connected with the Third Commandment. Moses
explains that God's name is taken in vain and abused, if
men swear by other gods ; for it is not lawful to refer the
1 Cic. de Off. iii. 28, 29. " Deinde illud etiam apud Accium
Fregisti fidem. Neque dedi neque do infideli cuiquam,
quanquam ab impio rege dicitur, luculente tamen dicitur."
" Nam illud quidem,
Neque dedi, neque do fidem infideli cuiquam,
idcirco rcctc a poeta ; quia, cum tractaretur Atreus, personse scrviendum
fuit."
412 CALVIN'S HARMONY OF THE FOUR KXOD.XXIII. 13.
judgment of things unknown to any other than the one true
God. Consequently, the glory of the Deity is transferred to
those by whose name men swear. Therefore by the Prophet
God pronounces a severe denunciation, that He will destroy
all those that swear by His name, and also by Malcham,
(Zeph. i. 5,) since thus the Jews mixed Him up with their
idol, and so profaned His holiness. In sum, since by swear
ing we profess that He is our God, whom we declare to be
both the knower of our hearts and the judge of our souls,
the true God justly claims this honour for Himself alone,
inasmuch as the glory of His name is detracted from, not
only if we speak less reverently than we should of Him, but
also if we associate with Him such as may usurp a part of
His rights. And this more clearly appears from the two
passages which we have adduced from Deuteronomy, wherein
the people are commanded to swear by the name of the one
God, which is equivalent to rendering to His sacred name in
our outward profession of service the unmixed reverence
which it deserves.1 Still God does not exhort the people to
indulge themselves freely in oaths, as if by frequent oaths
they exercised themselves in the duties of piety, but simply
means that when there is occasion for it or necessity, and a
just cause shall demand it, they must swear in no other way
than by invoking Him alone as their witness and judge.
DEUTERONOMY, CHAPTER XXIII.
21. When thou shalt vow a vow 21. Si votum voveris Jehovw Deo
unto the Lord thy God, thou shalt tuo, non tardabis illud solvere : alio-
not slack to pay it : for the Lord thy qui requirendo requiret illud Je-
God will surely require it of thee; hova Deus tuns abs te, et erit in te
and it would be sin in thee. peccatum.
22. But if thou shalt forbear to 22. Quod si abstinueris a vovendo,
vow, it shall be no sin in thee. non erit in te peccatum : quod egres-
23. That which is gone out of thy sum fuerit e labiis tuis observabis,
lips thou shalt keep and perform ; et fades sicut vovisti Jehovte Deo
1 " Ce qui vaut autant comme de luy rendre rhommage qu'il mcrite, en
le constituant tesmoin des choses cachees, et confessant que c'est a luy
seul de maintcnir la verite' ;" which is equivalent to rendering to Him the
homage He deserves, in constituting Him the witness of hidden things,
and confessing that it is His alone to maintain the truth. — /•>.
3RD COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 413
even a free-will-offering, according tuo liberaliter, et sicut loqimtus es
as thou hast vowed unto the Lord ore tuo.
thy God, which thou hast promised
with thy mouth.
21. When thou shalt vow a vow. The rule of vowing also
pertains to the keeping of the Third Commandment, since,
by vowing, men exercise themselves in the sanctification of
God's name, and to promise anything to God is a kind of
swearing. For what between men is called a covenant or
agreement, with respect to God is a vow ; and therefore it
may be fitly called a sacred engagement, which not only is
made with God as its witness, but which is contracted with
God Himself. We have elsewhere cursorily touched upon
certain oaths, such as that of the Nazarites; but since that
consecration was a part of God's worship, I have placed it
under the First Commandment. Nor indeed did Moses there
treat directly of the obligation itself of the vow, but of that
exercise of piety which stimulated the people to the pursuit
of purity, sanctity, and sobriety. I have followed the same
course as to the free-will-offerings, which were certainly for
the most part votive, but I have considered what was the
main thing in them without much troubling myself as to
what was accessory. But now under another head Moses
confirms what he taught before, that God's name was not to
be taken in vain ; therefore he commands them to pay their
vows, by withholding which the glory of God's name is
diminished, whilst He is Himself defrauded of His right,
and the promise ratified before Him is set at nought. More
over, it is to be observed that all the vows which were ever
acceptable to God were testimonies of gratitude, lest the re
collection of His benefits should fail, forgetfulness of which
is too apt to steal over us. When, therefore, the saints were
conscious of tardiness or listlessness in proclaiming His good
ness, they made use of this aid and spur, as it were, to correct
their sloth. Thus, when they asked anything of importance
from God, they were often accustomed to bind themselves
by some promise as a manifestation of their thankfulness.
Such are the vows which Moses commands to be solemnly
and faithfully paid, that they might not cheat God when
414 CALVIN'S HARMONY OF THE FOUR DEUT.xxni.21.
they had escaped from peril or had obtained what they
wished, whereas in their anxiety they had been humbly
suppliant. For we know with what facility or rather
levity many arc hurried into making vows, who afterwards,
with the same fickleness, think little of breaking their
promise.
On this point, then, God justly rescues His name from
contempt, and to this end demands that what has been pro
mised to Him should be paid. But inasmuch as supersti
tious persons apply this, or rather wrest it indiscriminately
to all vows, their error must be refuted, so that we may un
derstand the genuine meaning of Moses. The Papists would
have all vows kept without exception, because it is written,
" Thou shalt not slack to pay whatever hath passed your
lips." But a definition of vows must first be given, or at
least we must see what vows are lawful and approved by
God ; for if all vows must be effectually kept, however rashly
made, of old under the Law it would have been right to kill
their sons and daughters, to erect altars to idols, and thus
under this pretext the whole Law of God would have been
entirely brought to nought. Wherefore a distinction between
vows must be laid down, unless we wish to confound right
and wrong. This then is the first point, that nothing can be
properly vowed to God, except what we know to be pleasing
to Him ; for if " to obey is better than sacrifice/' (1 Sam.
xv. 22,) nothing surely can be more absurd than to indulge
ourselves in the liberty of serving God, eacli according to his
own fancy. If a Jew had vowed that he would sacrifice a
dog, it would have been sacrilege to pay that vow, since it
was forbidden by God's Law. But inasmuch as there is an
intermediate degree between that which God has expressly
prescribed and forbidden, it might be objected that it was
allowable to make a vow in respect to things which are called
indifferent. My reply to this is, that since the principle
ought always to be maintained by the godly, that nothing is
to be done without faith, (Rom. xiv. 23,) it must ever be
considered whether a thing is agreeable to God's word, other
wise our zeal is preposterous.1
1 " Nos vccus sont pervers ct esgarez." — Fr.
3RD COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 415
God formerly did not forbid many things which He still
was not willing to have offered to Him in worship ; and so
now-a-days, although it would be lawful not to taste meat
all our lifelong, still if any one should vow perpetual absti
nence with respect to it, he would act superstitiously ; since
he would inconsiderately obtrude upon God what we gather
from His word that He does not approve. Wherefore if all
our vows are not reduced to this rule, there will be nothing
in them right and sure. Another very gross error in the
Papists may also be condemned, viz., that they foolishly
promise God more than they can pay. Assuredly it is more
than blind arrogance, nay, diabolical madness, that a mortal
man should wish to present as if it were his, what he has
not received ; as if any one should vow that he would not
eat during his whole life, or should renounce sleep and the
necessary supports of life, by common consent he would be
convicted of madness. No gift, then, can be acceptable to
God, except what He in His goodness has conferred upon
us. But what is done in the Papacy ? Monks, and nuns,
and priests, bind themselves to perpetual celibacy, and do
not consider that continency is a special gift ; and thus
whilst none of them has regard to the measure of his ability,
they wretchedly abandon themselves to ruin, or envelop
themselves in deadly snares. Besides, every one should con
sider his vocation. A monk will vow himself to his abbot,
and throw off the paternal yoke : another, who was adapted
for the transaction of public business, will abandon his
children under cover of the monastic vow, and thus acquire
immunity. Hence it appears, that whether a vow should be
kept or not, is to be estimated from the character of him
that vows. But a more gross and more common error is
committed in respect to the object of vows. I said above
that the godly never made vows to God, except in testimony
of gratitude ; whereas almost all the vows of the supersti
tious are so many fictitious acts of worship, having no other
aim than to propitiate God by the expiation of sin, or to
acquire favour meritoriously. I will not pursue at length
those more detestable hallucinations whereby they defile
themselves and their vows, when they substitute their idols
416 CALVIN'S HARMONY OF THE FOUR DEUT.xxin.22.
in God's place ; as for instance, when a man vows1 an altar
to Christopher or Barbara. To sanction this barbarous im
piety, this passage of Moses is alleged, which certainly con
tains something quite different, viz., that those who vow to
any other being, pervert the worship of God ; and in which
also Moses takes it for granted that a vow is not accounted
legitimate, except what is made to God Himself in accord
ance with the rules of religion and the prescription of the
Law. Thus in this exordium the doctrine is laid down,
that guilt is incurred unless what is promised is paid.
22. But if thou shalt forbear to vow. He confirms what he
said, that they would be guilty before God who have broken
their promises to Him, because no necessity compelled them
to promise, and consequently that their guilt was doubled,
inasmuch as they chose rather to sin when it was at their
option not to vow. Thus Peter, reproving the faithlessness
of Ananias and Sapphira, says,2 " Who hath compelled you
to lie to the Holy Ghost ? was not the field your own, which
you might have retained ? but now to defraud God of part
of the price, is impious hypocrisy/' (Acts v. 4.) Meanwhile
God indirectly inculcates sobriety in vowing, when He dis
charges them from it as a duty ; as if He had reminded
them, that there was no reason why they should incur guilt
by idly promising .what He does not require. And surely
nothing is wiser than to be very sparing of vows ; since
those who run into them inconsiderately, either presently re
pent of them, or else pay them in a servile manner, as if it
were a task to which they are driven by force, and not with
out annoyance and disgust, and thus destroy the grace of
the act. As to the words, " that which is gone out of thy
lips," they do not refer to the ceremony, on which the Jews
as usual too unscrupulously insist ; but He puts a restraint
by them on vowing, to which we are of ourselves but too
much inclined. Whence it is said in Ps. Ixvi. 13, 14, "I
will go into thy house with burnt-offerings ; I will pay these
my vows, which my lips have uttered, and my mouth hath
1 " Une chapelle a sainct Christofle, ou a saincte Barbe." Fr.
a It will be seen that C. paraphrases, and does not quote literally the
words of St. Peter.
oKD COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 417
spoken, when I was in trouble " although the Prophet in
timates that in his sore straits he had always retained his
composure and presence of mind, so as expressly to implore
God's help, and to manifest his constancy and confidence by
making vows, still it is signified at the same time that he
did not precipitately utter empty words, but spoke with seri
ous reflection. And indeed since the tongue of many is too
voluble, and goes before their heart, the main obligation of
vows is not to be sought in the act of their utterance ; but,
to make them truly complete, a mutual agreement is required
between the heart and tongue. The same expression will
often occur again ; and its repetition shews that it is meant
to remove the scruples of the weak, lest1 as soon as any desire
to vow shall have entered their minds, they should fancy that
it imposes a religious obligation. We know that among
heathen nations, in the solemn dedication of their temples,
a priest was appointed who should2 first recite the words ; by
which ceremony they were reminded that nothing is duly
offered to God except He Himself should dictate it, as it
were. I allow that this reason was but little considered by
them ; nevertheless, by their example, God would condemn
all levity, or inconsiderate fervour in sacred offerings.
LEVITICUS, CHAPTER XXVII.
1. And the Lord spake unto 1. Loquutus est autem Jehova ad
Moses, saying, Mosen, dicendo :
2. Speak unto the children of Is- 2. Alloquere filios Israel, et die
rael, and say unto them, When a eis, Vir quum separaverit votum
man shall make a singular vow, the animarum secundum estirnationem
persons shall be for the Lord by thy tuam Jehovse.
estimation.
1 " Afin qu'ils ne se forgent point un remors de conscience, si tost qu'il
leur sera venu en fantasie de vouer ;" lest they should conceive a remorse of
conscience, as soon as they shall have taken a fancy to make a vow. — Fr.
2 " Pour dieter, et suggerer les mots ;" to dictate and suggest the words.
" Mps erat, ut in exsecrationibus, et devotionibus, in fcederibus, in dedica-
tionibus, in votis. juramentis et aliis hujusmodi, certa verba adhiberentur
(quod carmen dicebatur) a quibus ne minimum quidem licebat discedere.
Itaque ne quo in verbo peccaretur, prscsto erat pontifex, aut sacerdos, qui
vel memoriter, vel de scripto dictabat, qua) dicenda erant. Liv. viii. 9 ;
xxxi. 17 ; Val. Max. iv. 1, 10," £c.— Facciolati in voce Proeco.
VOL. II. 2 D
418
CALVIN S HARMONY OF THE FOUR
LEV.XXV1I.
3. And thy estimation shall be of
the male from twenty years old
even unto sixty years old, even thy
estimation shall be fifty shekels of
silver, after the shekel of the sanc
tuary.
4. And if it be a female, then thy
estimation shall be thirty shekels.
5. And if it be from five years old
even unto twenty years old, then thy
estimation shall be of the male
twenty shekels, and for the female
ten shekels.
6. And if it be from a month old
even unto five years old, then thy
estimation shall* be of the male five
shekels of silver, and for the female
thy estimation shall be three shekels
of silver.
7. Ami if it be from sixty years
old and above, if it be a male, then
thy estimation shall be fifteen shekels,
and for the female ten shekels.
8. But if he be poorer than thy
estimation, then he shall present
himself before the priest, and the
priest shall value him ; according to
his ability that vowed shall the priest
vajue, 1dm.
9. And if it be a beast, whereof
men bring an offering unto the Lord,
all that (iny man giveth of such unto
the Lord shall be holy.
10. He shall not alter it, nor
change it, a good for a bad, or a bad
for a good : and if he shall at all
change beast for beast, then it and
the exchange thereof shall be holy.
1 1 . And if it be any unclean beast,
of which they do not offer a sacrifice
unto the Lord, then he shall present
the beast before the priest ;
12. And the priest shall value it,
whether it be good or bad : as thou
valuest it, who art the priest, so
shall it be.
13. But if he will at all redeem
it, then he shall add a fifth part
thereof unto thy estimation.
14. And when a man shall sanc
tify his house to be holy unto the
Lord, then the priest shall estimate
it, whether it be good or bad : as the
3. Erit aestimatio tua pro mascu-
lo, a filio viginti annorum usque ad
filium sexaginta annorum, erit aesti-
matio tua quinquaginta siclorum
argcnteorum, sccundum siclura sanc-
tuarii.
4. Quod si foemina fuerit, erit
aestimatio triginta siclorum.
5. Si autem a filio quinque an
norum usque ad filium viginti anno
rum, erit fcstimatio tua pro masculo
viginti siclorum, pro foemina vero
decem siclorum.
(5. Si vero a filio men sis usque ad
filium quinque annorum, erit aesti-
matio tua pro masculo, quinque si
clorum argenteorum,pro foemina vero
aestimatio tua erit trium siclorum
argenteorum.
7. At si a filio sexaginta annorum,
et supra, si pro masculo, erit testima
tio tua quindecim siclorum, et pro
foemina decem siclorum.
8. Quod si pauperior est quam ut
a;stimationem tuam possit solvere,
tune statuet ilium coram saccrdote,
et aestimabit eum sacerdos : secun-
dum quod apprehcmlerit manus vo-
ventis, aestimabit eum sacerdos.
9. Si autem animal voverit de quo
offerunt oblationem Jehovje, omne
de quo dederit Jehovte erit sancti-
tas.
10. Non mutabit illud, neque
commutabit illud, melius deteriore,
aut deterius meliore : quod si com-
mutando commutaverit animal ani-
mali, ct illud et commutatio ejuserit
sanctitas.
11. Si autem fuerit quodlibet ani
mal imnmndum, de quo non offerunt
oblationem Jehovae, tune statuet ani
mal coram sacerdote.
12. ^Estimabitque illud sacerdos,
sive bonum sit, sive malum, secun-
dum aestimationem tuam sic erit.
13. Si vero redimendo redemerit
illud, addet quintam ejus partem ul
tra aestimationem tuam.
14. Vir autem quum consecrave-
rit domum suam consecrationem Je
hovae, festimabit earn sacerdos, sive
bona sit, sive mala : secundum
3RD COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 419
priest shall estimate it, so shall it
stand.
15. And if he that sanctified it
will redeem his house, then he shall
add the fifth part of the money of
thy estimation unto it, and it shall
be his.
16. And if a man shall sanctify
unto the Lord some part of a field of
his possession, then thy estimation
shall be according to the seed there
of: an homer of barley-seed shall be
valued at fifty shekels of silver.
17. If he sanctify his field from
the year of jubilee, according to thy
estimation it shall stand.
18. But if he sanctify his field
after the jubilee, then the priest
shall reckon unto him the money ac
cording to the years that remain,
even unto the year of the jubilee,
and it shall be abated from thy esti
mation.
19. And if he that sanctified the
field will in any wise redeem it,
then he shall add the fifth part of
the money of thy estimation unto it,
and it shall be assured to him.
20. And if he will not redeem the
field, or if he have sold the field to
another man, it shall not be redeemed
any more.
21. But the field, when it goeth
out in the jubilee, shall be holy unto
the Lord, as a field devoted; the
possession thereof shall be the
priest's.
22. And if a man sanctify unto
the Lord a field which he hath
bought, which is not of the fields of
his possession ;
23. Then the priest shall reckon
unto him the worth of thy estima
tion, even unto the year of the jubi
lee : and he shall give thine estima
tion in that day, as a holy thing unto
the Lord.
24. In the year of the jubilee the
field shall return unto him of whom
it was bought, even to him to whom
the possession of the land did belong.
25. And all thy estimations shall
be according to the shekel of the
sanctuary : twenty gerahs shall be
the shekel.
quod sestimaverit earn sacerdos, sic
manebit :
15. Si autem consecrans redem-
erit domum suam, addet quintam
partem pecunise sestimationis tuae
super earn, et illius erit.
16. Si vero de agro possessionia
suse consecraverit quis Jehovse, erit
festimatio tua secundum sementera
ejus, semen cori hordeorum quinqua-
ginta siclis argenteis sestimabitur.
1 7. Quod si ab anno jubilaei con
secraverit agrum swim, secundum
jestimationem tuam manebit.
18. Si vero post jubilseum conse
craverit agrum suum, turn suppu-
tabit cum eo sacerdos pecuniam se
cundum annos qui remanent usque
ad annum jubilaei, et detrahetur de
sestimatione tua.
19. Si autem redimendo redimat
agrum qui consecravit ipsum, addet
quintam partem pecunise sestima
tionis tuse super earn, et manebit ei.
20. Si vero non redemerit agrum,
et si vendiderit agrum viro alteri,
non redimet ultra :
21. Sed erit ager quum egredie-
tur jubilfeus, sanctitas Jehovse, sicut
ager anathematis : sacerdoti erit pos-
sessio ejus.
22. Si vero agrum emptum a se
qui non erat de agro possessionis
suae, consecraverit Jehovse :
23. Tune supputabit illi sacerdos
numerum gestimationis tuse usque
ad annum jubilsei, dabitque sestima-
tionem tuam in die illo sanctitatem
Jehovse.
24. In anno jubikei revertetur
ager ad eum a quo emerat ipsum,
ad eum cujus erat possessio terrae.
25. Omnis autem sestimatio tua
erit secundum siclum sanctuarii:
viginti obolorum est siclus.
420 CALVIN'S HARMONY OF THE FOUR LEV.XXVII. 1.
27. And if it be of an unclean 27. Si vero fuerit ex animalibus
beast, then he shall redeem it ac- immundis, redimet juxta cestima-
cording to thine estimation, and shall tioneni tuani, et addet quintam par-
add a fifth part of it thereto : or if tem ejus ultra earn, et si non redi-
it be not redeemed, then it shall be matur, vendatur juxta sestimationem
sold according to thy estimation. tuam.
28. Notwithstanding, no devoted 28. Veruntanien omne anathema
thing that a man shall devote unto quod consecrabit aliquis Jchovae ex
the Lord, of all that he hath, fwth of omnibus qua? habet, de hominibus et
man and beast, and of the field of his animalibus, et de agris possessionis
possession, shall be sold or redeemed : sua», non vendetur neque redimetur.
every devoted thing is most holy unto Omne enim anathema sanctitas sanc-
the Lord. titatum erit Jehovae.
29. None devoted, which shall be 29. Omne anathema quod conse-
devoted of men, shall be redeemed ; crabitur de hominibus non redime-
but shall surely be put to death. tur : moriendo morietur.
1. And the Lord spake unto Moses. In this chapter Moses
shews in what manner and at what price what once has been
offered is to be redeemed, supposing that the vows cannot be
conveniently paid. Now it is to be observed, that among
the ancient people there were two modes of consecration,
the one by anathema, which the Hebrews call 0*1!"!, cherem,
the other for the use of the temple, and other exercises of
religion. The anathema1 might be made of unclean animals,
and other unholy things, as we may see in respect to the
city of Jericho, and similar instances ; but it was not pro
perly allowable to make vows, except of a clean man or
animal, or something else which might be appropriated in
the service of God. Thus of their flocks they vowed goats
and sheep ; of their herds, oxen or calves, that they might
experience God's goodness in their fecundity. If a person
was aggrieved at being without offspring, in asking it of God
he offered in his vow his son, or daughter ; on which ground
Samuel, before he was conceived in the womb, was dedicated
to God. (1 Sam. i. 22.) If any one had a weakly child born
to him, or if one of his children was very ill, or if he himself
was in any difficulty, it was customary to have resort to vows,
that God might protect what was dedicated to Him. Nor
can it be doubted but that many abused this and fell into
foolish practices ; but God tolerated these errors as long as
they were not opposed to His Law. Moreover, since it often
1 " Qui vaut autant en Hebrieu. comme destruction, ou desolation ;"
which is equivalent in Hebrew to destruction, or desolation. — Fr.
3RD COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 421
happens that those who are under the obligation of a vow
change their minds, and are not very eager and ready to
pay it, nay, discharge it with much pain and unwillingness ;
God permitted that what was promised might be redeemed
at a certain price, in order that their offerings might be
voluntary. By the imposition of this ransom, which was of
the nature of a fine, rashness was punished, and future in-
consideration prevented, so that they might consider well
what they were about before they made their vow, and that
it might not be disagreeable to them to stand by their pro
mises. Besides, it is to be remarked, that these vows were
confirmed, not because they were altogether pleasing to God,
but lest the people should accustom themselves to impious
contempt of Him, if the deceiver might with impunity refuse
God what he had promised. Moses first treats of persons ;
and estimates a male at fifty shekels of the sanctuary from
twenty-five years of age to sixty ; since this is the best time
of life in which a man's work is profitable. A woman he
estimates at thirty shekels ; since for the most part less
profit is made by a woman than a man ; and although
it might occur that some women would be much more
valuable than men, since sometimes women are found
to be industrious, prudent, discreet, and strong to labour,
whilst men are idle, dull, lazy, and weak, still a general law
must needs be given, for the examination would have been
too diificult if each individual was to be estimated according
to their good qualities. God then does not pay exact at
tention to the merits of each, but is contented with the
common calculation. He then lays down rules as to an earlier
age, viz., from five to twenty, and rates the male at twenty
shekels, the female at ten. He afterwards descends to infants,
and appoints the price of a male from one month to five
years, at five shekels, and a female at three. Fourthly, he
estimates those who are more than sixty, the male at fifteen
shekels, the female at ten ; since old age debilitates the
vigour both of mind and body, and gradually destroys it. In
the fifth place, an exception is made lest the poor should be
burdened beyond their slender means, that the priest should
diminish the price as much as he saw fit. Still this diminu-
422 CALVIN'S HARMONY OF THE FOUR LEV.XXVII.H.
tion had reference also to the rich, if the person to be re
deemed was not worth the ordinary price, though it appears
that God here especially makes a provision for the poor from
the words, " according1 to what the hand of him that vowed
shall attain ;" by which clause Moses2 is wont to express
poverty, or want, because the poor and needy are not supplied
with sufficient for their desires.
11. And if it be any unclean beast. Moses now, in the
second place, treats of brute animals ; which God commands
to be sacrificed to Him, if they are suitable for it, and does
not suffer the vow to be altered. But if they be imperfect
or unclean, He lays down the rule for their redemption. But
the question here arises, How it can be allowable to vow
what God had forbidden to be offered to Him, and so had
prohibited from being brought into the temple, as being un
clean ? Surely if it had entered into any one's mind to
sacrifice an unclean animal, the superstition would be re
jected, nay, there would be need of expiation. But here, in
my opinion, another kind of offering is adverted to, which
did not vitiate the sacrifices and service of God by being
contrary to the injunctions of His Law. There was there
fore nothing strange in His accepting such avow, though He
punishes its levity by a pecuniary fine. Besides, suppose a
strong and well-tried horse was in danger, his master made
a vow that if it were saved he would be bound to pay its
price ; and so also in the other cases. To vow was nothing
else than to commit to God's faithfulness and protection
whatever they wished to be preserved. Hence the too great
commonness of vows, which still it was necessary to dis
charge in some way, lest God's sacred name should be ex
posed to ridicule. This estimation God left to the arbitra
tion of the priest. But if an animal might be offered in
sacrifice, no redemption was allowed ; and if any one had
substituted another animal, or paid the price of it, he was
punished for his fraud, for both (i.e., the animal, and its sub-
1 "According to his ability that vowed." — A. V. "According to that
which the hand of him that vowed can attain." — Ainsworth.
8 " Car cela signifie disette, ou defaut, d'autant que les povrcs n'ont pas
en main ce qui seroit a souhaiter ;" for this signifies want or deficiency,
since the poor have not in hand what might be desired. — Fr.
3RD COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 423
stitute or price) were consecrated to God. The estimation,
which is imposed upon one who had vowed, is irreversible,
since God simply commands the Israelites to stand by the
judgment of the priest, and to abide by the taxation, as it is
called, enjoined upon them as a fixed rule ; and, besides,
they were to add a fifth part, as an additional fine, to the
price appointed by the priest.
14. And when a man shall sanctify his house. A third
kind of vows follows, viz., the consecration of houses and
lands ; under which head also an alternative is appointed, so
that religion may not be despised, and still the just possessors
should not be driven from their houses, or the lands be ren
dered useless from the want of cultivation. Those persons
vowed their houses, who sought of God for themselves and
families that they might inhabit them in health, and safety,
and in general prosperity ; and he who wished to obtain fer
tility for his fields, vowed one of ten or twenty acres. Un
doubtedly superstitious prayers were sometimes mixed up
with this exercise of piety, as if they might acquire favour
for themselves by making a bargain with God. Still, inas
much as the thing was not wrong in itself, God indulgently
bore with the errors which could not be very easily corrected,
lest, in His hatred of them, He might altogether abolish
what was useful and laudable. Hence the redemption both of
house and land was permitted. But if any one had committed
a fraud in selling a piece of land that was vowed, a heavier
punishment is added, i.e., that he should go without it for
ever. We shall speak more fully elsewhere of the year of
jubilee.1 At present this must be observed, that, lest the
partition of land made by Joshua should ever be altered,
since God had clearly shewn that it was done by His autho
rity, God recalled each of the tribes every fiftieth year to
their original share, and thus entirely restored the possessors
whom poverty had driven out. In proportion, then, to the
closeness or remoteness of that year, since possession would
be so much the shorter or longer, land was cheap or dear.
God does not here measure the fields by the pole or chain,
1 " Sur le quatrieme commandement ;" under the fourth commandment.
— Fr.
CALVIN'S HARMONY OF THE FOUR LEV. xxvu. 1 4.
but estimates them simply, as among a rude people, by the
seed ; viz., if a field in sowing takes a homer1 of barley, it
shall remain in the hands of its possessor if he pays fifty
shekels of the sanctuary. We have elsewhere seen that these
were double the ordinary shekel. But since vows were often
made in the middle or towards the end of the jubilee, a dis
tinction is stated ; and God commands the priests to take
the time into consideration, and the nearer the jubilee-year
may be to diminish so much of the price. Where, however,
a fraud had taken place, God would not have the honest
purchaser ejected ; but, when the jubilee was over, He as
signed the field, which had been held for a time in sacrilege,
to the priests for ever. Moses compares this consecration to
an anathema, which the Hebrews call DTI, cherem,2 a word
whose radical meaning is destroying or abolishing ; for which
reason the Latins take a " devoted" thing in a bad sense, as
what is destined to final destruction. The law is then ex
tended to lands which had been sold, and which, in the year
of jubilee, returned to their former owners ; because the first
allotment of the land was then wholly restored. For these
fields God commands a price to be paid, upon a calculation of
the time, so that only the produce and not the fee should be
taken into account.
Now, since people have improperly and in foolish mimicry
imitated the vows which God permitted to the Jews under
the Law, so the Pope, in providing for their redemption, has
dared in his diabolical arrogance to rival God. The titulus* is
1 Lat. " Corum," from the LXX. translation
* " A field devoted."— A. V. " Interdit."— Fr.
The reference is to Book iii. of the Decretals of Gregory IX. He
was Pope from 1227 to 1241 ; and these decretals form the fifth division
of the Papal Canon Law. A section of Book iii., technically styled Titu-
Jus xxxiv., is headed "Concerning a vow and its redemption;" a'nd all the
eleven chapters of this Titulus relate to the commutation of vows to goon
pilgrimage, or on a crusade. The portion especially alluded to by C. in
the above remarks was obviously ch. 7, which consists of extracts from an
answer of Pope Innocent III. to a Suffragan of the Archbishop of Sens,
who had taken a crusader's vow for the purpose of obtaining access to the
Count of Champagne, then in Palestine, and wanted to know whether the
Pope would sanction his staying at home, since he had heard that the
Count was dead. The Pope replies, that as the cause which had induced
him to make his vow no longer existed, he might stay in his diocese ; but
that he should send to the holy land a sum equal to what would have
oRD COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 425
well-known in the Third Book of Decretals; " De voto, et ejus
redemptione ;" wherein its concocter, whoever he was, has so
sought to impose upon the world with his shameless nonsense,
as not to hesitate to heap together directly contradictory
sentences ; and even if there were no contradictions there,
still nothing is laid down except how votive pilgrimages are
to be redeemed, which plainly appear from Christ's declara
tion to be wrong since the preaching of the gospel. (John
iv. 2 1 .) And assuredly it was a marvellous fascination of the
devil, that what was said under the Law as to the payment
of vows at Jerusalem, should be transferred to Christians,
when Christ had pronounced that the time had come when
the true worshippers without distinction of place should wor
ship God everywhere in spirit and in truth. If the hired
wranglers1 of the Pope object that the same rule obtains in
the redemption of vows, since a remedy or mitigation must
not be denied, if any should be too burdensome or grievous,
I answer, that men act wickedly, when they wrest to them
selves what God has reserved for His own discretion ; for
neither under the Law of old was it allowable for a mortal
man to alter a vow, unless by His permission. If again they
object, that the judgment was given to the priests, here their
folly is twice refuted ; since they cannot shew that they have
been appointed judges ; nor can they escape from the accu
sation of temerity, since without any command they pro
nounce as to this redemption of vows, whereas the priests of
old advanced nothing except from God's mouth, and accord
ing to the fixed rule here laid down.
The exception as to the firstlings and the tithes sufficiently
proves that some vows were illicit, and such as God repu
diates ; and therefore that they must not be made indiscri
minately, for it would have been a mere work of superero-
been the cost of his going, staying, and returning. The notes to the same
chapter quote other parts of Innocent's rescript, in which that Pope said,
« Since the Word of God is now fulfilled, saying, The hour shall come and
now is, when neither in this mountain nor in Jerusalem shall ye worship,
&c., it may be seen, that not less in your own Church than in the Eastern
country, you may advance the deliverance of that country by your pious
prayers/'— Corpus Juris Canon. Lugd. 1522, cum licentia.—W.
i « Uabulse."— Lat. « Les caphards, qui ont leurs langues a loage pour
mainlenir la Fapaute." — Fr.
426
CALVIN'S HARMONY OF THE FOUR LEV.XXVII. 14.
gation to vow to God what He had already made His own ;
as we have shewn elsewhere,1 where I have inserted this
passage. With respect to what is said of the anathema, it
must not be understood generally, since it was not lawful to
subject a man to it, unless he were worthy of death. This,
then, must be restricted to their enemies, whom they were
otherwise at liberty to destroy ; a notorious example of which
was the city of Jericho, with its inhabitants and spoils. Now,
since whatever was brought under this anathema was devoted
and accursed, God would have it destroyed, nor does He
allow of any compensation. Wherefore they anathematized
their fields I do not understand, unless perhaps they wished
to expiate some crime whereby pollution was contracted.
NUMBERS, CHAPTER XXX.
1. And Moses spake unto the
heads of the tribes concerning the
children of Israel, saying, This is the
thing which the Lord hath com
manded.
2. If a man vow a vow unto the
Lord, or swear an oath to bind his
soul with a bond ; he shall not break
his word, he shall do according to all
that proceedeth out of his mouth.
3. If a woman also vow a vow
unto the Lord, and bind herself by
a bond, being in her father's house
in her youth ;
4. And her father hear her vow,
and her bond wherewith she hath
bound her soul, and her father shall
hold his peace at her ; then all her
vows shall stand, and every bond
wherewith she hath bound her soul
shall stand.
5. But if her father disallow her
in the day that he heareth ; not
any of her vows, or of her bonds
wherewith she hath bound her soul,
shall stand ; and the Lord shall for-
1. Et loquutus est Moses ad capita
tribuum in Israel, dicendo : Hie est
sermo quern pnecepit Jehova.
2. Vir qui voverit votum Jehovse,
aut juraverit jusjurandum, quo con-
stringendo constrinxerit animam su-
am, ne violet verbum suum : sed
secundum omne quod egressum fu-
erit ex ore ejus, faciat.
3. Mulier autem si voverit votum
Jehovae, et constringendo constrinx
erit in domo patris sui in pueritia
sua :
4. Et audierit pater ejus votum
ipsius, et oblationcm qua adstrinxit
animam suam, et tacuerit ei (vel ad
earn) pater ejus, stabilia erunt om-
nia vota ejus, omnisque obligatio
qua constrinxit animam suam stabi-
lietur.
5. Si autem irritum fecerit pater
ejus illo die quo audierit omne vo
tum ab ea factum, et obligationem
ejus quibus constrinxerit animara
suam, non stabilietur: et Jehova
1 See vol. i. pp. 478-480, where ver. 26 is commented on, amongst the
supplements to the First Commandment.
3RD COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
427
give her, because her father disallow
ed her.
6. And if she had at all an hus
band when she vowed, or uttered
ought out of her lips, wherewith she
bound her soul ;
7. And her husband heard it, and
held his peace at her in the day that
he heard it ; then her vows shall
stand, and her bonds wherewith she
bound her soul shall stand.
8. But if her husband disallowed
her on the day that he heard it ; then
he shall make her vow which she
vowed, and that which she uttered
with her lips, wherewith she bound
her soul, of none effect; and the
Lord shall forgive her.
9. But every vow of a widow, and
of her that is divorced, wherewith
they have bound their souls, shall
stand against her.
10. And if she vowed in her hus
band's house, or bound her soul by
a bond with an oath ;
11. And her husband heard it,
and held his peace at her, and dis
allowed her not : then all her vows
shall stand, and every bond where
with she bound her soul shall stand.
12. But if her husband hath ut
terly made them void on the day he
heard them; then whatsoever pro
ceeded out of her lips concerning her
vows, or concerning the bond of her
soul, shall not stand : her husband
hath made them void : and the Lord
shall forgive her.
13. Every vow, and every binding
oath to afflict the soul, her husband
may establish it, or her husband may
make it void.
14. But if her husband altogether
hold his peace at her from clay to
day; then he established all her
vows, or all her bonds, which are
upon her : he confirmeth them, be
cause he held his peace at her in the
day that he heard tliem.
15. But if he shall anywise make
them void after that he hath heard
them; then he shall bear her ini
quity.
16. These are the statutes which
parcet ei, quia pater ejus irritum
fecerit.
6. Quod si fuerit sub viro, et
fuerint vota ejus super earn, aut pro-
la tio labiorum qua constrinxerit ani-
mam suam :
7. Et audierit maritus ejus, etdie
quo audivit tacuerit ei : tune stabi-
lietur vota ejus, et obligationes qui-
bus constrinxerit animam suam sta-
bilientur.
8. Quod si quo die audivit mari
tus ejus irritum id fecerit, et dissol
vent vota ejus quse erant super earn,
et prolationem labiorum ejus relaxa-
verit, qua constrinxerat animam
suam, tune Jehova propitius illi
erit.
9. Votum autem omne vidiue et
repudiate quo constrinxerit animam
suam, stabilietur super earn.
10. Porro si in domo mariti sui
votum fecerit, aut constringendo con
strinxerit animam per jusjurandum:
11. Et maritus ejus audierit et
tacuerit ei, nee irritum fecerit illud :
tune stabilientur omnia ejus vota, et
omnis obligatio qua constrinxerit
animam suam stabilietur.
12. Quod si dissolvendo dissolvent
ilia maritus ejus, quo die audivit
omnem prolationem labiorum ejus,
ad vota ejus, et obligation em animte
ejus, non stabilietur; maritus ejus
dissolvit ea, et Jehova propitius
erit ei.
13. Omne votum, et omne jusjur
andum obligationis ad affligendam
animam maritus ejus stabiliet, et
maritus ejus dissolvet.
14. Sin tacendo tacuerit maritus
ejus a die in diem, tune stabiliet om
nia vota ejus, et omnes obligationes
ejus : quse sunt super earn, stabiliet,
quia tacuit ei quo die audivit.
15. Quod si dissolvendo dissol-
verit, ea postquam audierit, portabit
iniquitatem illius.
16. Hzec sunt statuta quse prae-
428 CALVIN'S HARMONY OF THE FOUR NUMB.XXX. 3.
the Lord commanded Moses, be- cepit Jehova Mosi inter virum et
tween a man and his wife, between nxorem ejus, inter patrem et filiam
the father and his daughter, being ejus qua; est in pueritia in domo
yet in her youth in her father's patris sui.
house.
1. And Moses spake. Moses teaches in this chapter that
the vows which were made by persons who were not free,
were not held good before God ; and although no mention is
made of male children, still, as their condition was the same,
it seems that by synecdoche they must be included with the
daughters and wives, unless perhaps God chose to pay regard
to the weaker sex. But since He permits females, who were
not under their father's power, to make vows in spite of their
sex, nor does lie make it to be an excuse for levity or thought
lessness, it seems that the object proposed was, that the right
of the father 4>ver his children as well as of the husband over
the wife, should be maintained inviolate.
2. If a man vow a vow. Wishing to modify the general
law, lest anyone should think that there was any contradic
tion in this exception, he begins by repeating the law itself,
that every one should faithfully pay whatever he had vowed ;
as much as to say, that this stands good, but that he only
refers to such as are their own masters ; and that women or
girls who are under the power of another, were not free to
make vows without the concurrence of their fathers' or hus
bands' consent. This preface, however, must be understood,
as I have already pointed out, of lawful vows, whereby neither
is religion corrupted nor the holiness of God's name profaned.
And assuredly, unless what we offer is acceptable to God,
there can be no obligation on the conscience. Moreover,
since there is here a distinction made between males and
females, it may be probably conjectured that boys of ten
years old, although still united with their family, are bound
by their promises ; and therefore I will not pertinaciously
contend about this, because it is better to leave undecided
whatever is doubtful, and disputable, as it is commonly called,
on either side.
3. If a woman also vow. He now proceeds to the point
of which he proposed to treat, i.e., that vows made by persons
3RD COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 429
who are not tlieir own masters do not hold good ; and he
mentions two cases. For, in the first place, he teaches that
if a daughter, whilst living with her father, has vowed any
thing without his knowledge, it is of no force. He lays
down the same rule, if the father, hearing the vow, has dis
allowed it ; but if he has held his peace, it is declared that
his silence is equivalent to consent. Hence we gather that
all those who are possessed of power do not do their duty
unless they frankly and discreetly express their opposition
whenever anything displeases them ; since their connivance
is a kind of tacit approbation. In the second place, he treats
of married women, whose vows, made in the absence or with
the disapproval of their husbands, he commands to be of none
effect ; but if the husbands have known of them, and been
silent, he obliges their performance. For many deceptions
might have thus arisen ; since it is usual with many when
they wish to gratify tlieir wives, to conceal their opinion for
the time, but, when the period of actual performance arrives,
to elude what may have been promised. But unless they
use their privilege in proper time, God would have them
bear the punishment of their servile indulgence and dissimu
lation ; but because women are often urged to deceive by
their levity and inconstancy, this danger is also anticipated.
It may also happen1 that a woman, when subject to her hus
band, may make a vow in the precipitate fervour of her zeal,
and when he is dead, may retract it under the specious pre
text that she was not then free and her own mistress ; the
same thing may occur when a divorced woman shall bind
herself, and then when she has married, shall appear to her
self to be released. Since instances of this wicked change
of mind are too frequent, no wonder that this special precau
tion should be added, to prevent frauds. Wherefore God
declares that the period when the vow was made is to be
1 The Lat. is, " Accidet ut mulier in viduitate viro non subjecta, prae-
cipiti zeli fervore voveat, eo mortuo retractet specioso pnetextu, quia tune
libera non erat, nee sui juris." The Fr.9 " II adviendra qu'uue femme es-
tante en sujection de mari, vouera par une ardeur hastive de zele, le mari
trespasse', e'lle prendra honneste couverture de se retracter, d'autant qu'elle
n'estoit pas libre pour lors." I have translated the latter, not being able
to understand the original, nor to reconcile them.
430 CALVIN'S HARMONY OF THE FOUR NUMB.xxx.9.
considered, so that they are no less liable than as if their
condition had remained the same. He therefore "condemns
to the performance of their vow those women who have
been emancipated from their fathers' authority by marriage,
and also who have been set free by death or divorce ; yet it
appears from the last verse of the chapter, that two excep
tions, modifying the general law, are here peculiarly treated of.
5. But if her father disallow her. The expression is re
markable, "And the Lord shall forgive her," whereby Moses
gently reproves the foolish thoughtlessness of the girl ; and
soon afterwards the same thing is spoken of married women.
And surely their rashness is worthy of reprehension, if un
mindful of their condition, they, as it were, shake off the
yoke and hastily commit themselves. God therefore hints
that they are not without blame ; but lest they should be
tormented by secret remorse, He removes every scruple, de
claring that He will forgive, if the performance of the vow
shall have been prevented in any other quarter. When the
dissent of the father or the husband is required on the same
day, it is tantamount to saying that what they have once
approved of cannot be disallowed. Further, to "hold his
peace" to a wife or daughter, signifies that he does not op
pose, but give by silence a token of consent.
9. But every vow of a widow. I have stated why widows
are expressly named, viz., lest a woman should think that by
a second marriage she would escape, as being no longer free,
and again under the yoke ; since by such subtle excuses
people often extricate themselves. No other subject is re
ferred to down to the end of the last verse but one ; for they
have made a very gross mistake, who interpret it as apply
ing to a family and its master.1 The subject itself certainly
does not admit of such an explanation ; and the words of
Moses forbid it : so that it is the more surprising that per-
i Ver. 10, i"IB*N TV3-DKV Literally, " And if the house of her hus
band." C. and A. V. follow LXX. in assuming that the preposition in should
be supplied before the house. S. M.t on the other hand, translates the
word W2, family, which is undeniably allowable ; but says in a note, " By
family, is to be understood the wife here, as the chief personage in it after
its master." To this treatment of the text C. here adverts, as strange on
the part of one so skilful in the Hebrew tongue. — W.
3RD COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 431
sons skilled in the Hebrew language have not seen the
matter clearly.
political Supplements to tfte 2Tfjtrtf ©ommantiment.
LEVITICUS, CHAPTER XXIV.
15. And thou shalt speak unto 15. Ad filios Israel loqueris, di-
the children of Israel, saying, Whoso- cendo : Homo qui maledixerit Deo
ever ciirseth his God shall bear his suo, portabit scelus suum.
sin.
16. And he that blasphemeth the 16. Et qui transfixerit nomen Je-
name of the Lord, he shall surely be hovse, morte moriatur : lapidando
put to death, and all the congrega- lapidabit eum universus coetus, sive
tion shall certainly stone him: as indigena fuerit, sive peregrinus,
well the stranger, as he that is born quum transfixerit nomen, moria-
in the land, when he blasphemeth tur.
the name of the Lord, shall be put
to death.
15. And thou shalt speak unto the children of Israel.
Hence it now more clearly appears that the object of the
Third Commandment was that God's holy name should be
honoured with the respect and veneration which it deserves,
since the insult whereby it is violated is condemned to capital
punishment. By the expression " cursing/' Moses designates
all profane and impure words which tend to brand it witli
dishonour; as if any one should accuse God either of injus
tice or cruelty ; or should assail Him with blasphemies ; or
designedly detract from His glory either in anger or wanton
ness, since many, when exasperated, launch forth horrible
blasphemies, whilst others make a parade of their audacity
by scoffing at Him. The second verb, which is twice re
peated in the next verse, 3p3, nakab* means in Hebrew to
hollow out or perforate, and metaphorically to unfold, thus
the Latins say that what is thoroughly brought out is " enu
cleated/' The source of the metaphor as applied to con
tumely is not very dissimilar. The translation " he who
1 Here C. again gives an opinion as to the best way of rendering 2p3 in
this passage, for which he is not indebted to S.M. ; and modern lexico
graphers have given their sanction to C.'s view. — W.
432 CALVIN'S UARMONY OF THE FOUR LEV. xxiv. 15.
shall have expressed," which some give, is lame ; to me the
word " transfix" seems to be very suitable in the present
passage, nor are the Latin phrases proscindere or lacerare
very different. As to the meaning there is tolerable agree
ment, i.e., that God would not have His holy name disre
spectfully traduced ; and assuredly it is insupportably im
pious when the tongue of mortal man, which was created to
celebrate the praises of God, is employed in insulting Him.
The kind of death is also appointed, when He commands the
offender to be stoned by the whole people, so that all may
learn from the sight that such a monster should be annihi
lated as contaminating the earth. God also would prove the
zeal of His people, by calling them all forth in defence of His
glory, and arming them for vengeance. Moreover, He did
not subject to this punishment the Jews only, who professed
to be His worshippers, but also strangers who were dwelling
in the land in the exercise of their business ; viz., that they
might more severely punish the crime in His own servants
who were less excusable.
jfourti) ©ommantnnent.
EXODUS, CHAPTER XX.
. 8. Remember the sabbath-day, to 8. Recordare diei Sabbathi, ut
keep it holy. sanctifices cum :
9. Six days shalt thou labour, and 9. Sex diebus operaberis et fades
do all thy work : universum opus tuum.
10. But the seventh day is the sab- 10. Dies autem septimus Sab
bath of the Lord thy God : in it thou bathum Jehovaj Dei tui est. Non
shalt not do any work, thou, nor thy facies ullura opus, tu, et films tuus,
son, nor thy daughter, thy man-ser- et filia tua, servus tuus, et ancilla
vant, nor thy maid-servant, nor thy tua, et inquilinus tuus qui est in por-
cattle, nor thy stranger that is within tis tuis :
thy gates :
11. For in six days the Lord made 11. Quoniam sex diebus fecit Jc-
heaven and earth, the sea, and all hova coclum et terrain, mare et qiuc-
that in them is, and rested the se- cunque in illis sunt, et quievit die
venth day: wherefore the Lord septimo: propterea benedixit Jehova
blessed the sabbath-day, and hal- diem sabbathi, et saiiclificdvit cum.
lowed it.
4TII COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 433
ITS REPETITION FROM DEUTERONOMY V.
12. Keep the sabbath-day to sane- 12. Observa diem Sabbathi ut
tify it, as the Lord thy God hath eum sanctifices, quemadmodum prse-
commanded thee. cepit Jehova Deus tuus.
13. Six days thou slialt labour, 13. Sex diebus operaberis, et fa-
and do all thy work ; cies universum opus tuum : dies au-
14. But the seventh day is the tern Septimus sabbathum est Jeho-
sabbath of the Lord thy God : in it vse Dei tui.
thou shalt not do any work, thou, 14. Non facies ullum opus tu, et
nor thy son, nor thy daughter, nor films tuus, et asinus tuus, quodvis
thy man-servant, nor thy maid-ser- jumentum tuum, et inquilinus tuus
vant, nor thine ox, nor thine ass, nor qui est in portis luis, ut quiescat ser-
any of thy cattle, nor thy stranger vus tuus et ancilla tua sicut tu.
that is within thy gates ; that thy
man-servant and thy maid-servant
may rest as well as thou.
15. And remember that thou wast 15. Ac recordare quod servus
a servant in the land of Egypt, and fueris in terra J^gypti, et eduxerit te
that the Lord thy God brought thee Jehova Deus tuus hide per manum
out thence through a mighty hand, fortem et brachium extentum. Id-
and by a stretched-out arm : there- circo prsecepit Jehova Deus tuus ut
fore the Lord thy God commanded facias diem sabbathi.
thee to keep the sabbath-day.
EXOD. xx. 8. Remember the Sabbath-day. The object of
this Commandment is that believers should exercise them
selves in the worship of God ; for we know how prone men
are to fall into indifference, unless they have some props to
lean on or some stimulants to arouse them in maintaining
their care and zeal for religion. Under the Second Com
mandment we have already indeed made some remarks on
the outward profession of piety, and under the First also
brief mention has been made of some festivals, inasmuch as
in the passover and the offering of the first-fruits the people
devoted themselves to God, as if by a solemn repetition of
the covenant. Many also of the ceremonies which we have
explained had an affinity to the Sabbath. Yet it is not
without good cause that God has appointed a special place
to the Sabbath as well as to the other festivals ; and although
there is a connexion between the observance of the Sabbath
and the tabernacle with its sacrifices, and the priesthood it
self, still it was advisedly done that the festivals should be
separately appointed, that by their aid the people might be
the more encouraged to maintain the unity of the faith and
to preserve the harmony of the Church. Meanwhile, the
VOL. ii. 2 E
434 CALVIN'S HARMONY OF THE FOUR EXOD.XX. 8.
mutual connection between the sanctuary and the Sabbath
is evident from what lias been already said. God indeed
would have it to be a notable symbol of distinction between
the Jews and heathen nations. Whence, too, the devil, in
order to asperse pure and holy religion with infamy, has
often traduced the Jewish Sabbath through froward tongues.
13ut the better to shew what there is pecuh'ar in this Com
mandment, and what is its difference from the First, we
must remember the spiritual substance of the type ; for not
only did God prescribe certain days for the holding of as
semblies, in which the people might give attention to sacri
fices, prayers, and the celebration of His praise ; but He
placed before their eyes as the perfection of sanctity that
they should all cease from their works. Surely God has no
delight in idleness and sloth, and therefore there was no im
portance in the simple cessation of the labours of their hands
and feet ; nay, it would have been a childish superstition to
rest with no other view than to occupy their repose in the
service of God.1 Wherefore, lest we should make any mistake
in the meaning of this Commandment, it is well to remem
ber its analogy and conformity with the thing it signifies;
i.e., that the Jews might know that their lives could not be
approved by God unless, by ceasing from their own works,
they should divest themselves of their reason, counsels, and
all the feelings and affections of the flesh. For they were
not forbidden without exception from the performance of
every work, since they were required both to circumcise their
children, and to bring the victims into the court, and to offer
them in sacrifice on that day ; but they were only called away
from their own works, that, as if dead to themselves and to
the world, they might wholly devote themselves to God.
Wherefore, since God declares elsewhere by Moses, and again
by Ezekiel, that the Sabbath is a sign between Him and the
Jews that He sanctifies them, (Ez. xxxi. 13 ; Ez. xx. 12,)
we must see what is the sum of this sanctification, viz., the
death of the flesh, when men deny themselves and renounce
their earthly nature, so that they may be ruled and guided
by the Spirit of God.
1 " Sans autre regard que servir a Dieu en se reposant." — Fr.
4TH COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 435
Although this is sufficiently plain, still it will be worth
while to confirm it by further statements. And first of all,
that this was a ceremonial precept, Paul clearly teaches,
calling it a shadow of these things, the body of which is
only Christ. (Col. ii. 17.) But if the outward rest was
nothing but a ceremony, the substance of which must be
sought in Christ, it now remains to be considered how Christ
actually exhibited what was then prefigured ; and this the
same Apostle declares, when he states that " our old man is
crucified with Christ/' and that we are buried with Him,
that His resurrection may be to us newness of life. (Rom.
vi. 4.) It is to be gathered without doubt from many
passages, that the keeping of the Sabbath was a serious
matter, since God inculcates no other commandment more
frequently, nor more strictly requires obedience to any ; and
again, when Pie complains that He is despised, and that the
Jews have fallen into extreme ungodliness, He simply says
that His " Sabbaths are polluted/' as if religion principally
consisted in their observance. (Jer. xvii. 24 ; Ez. xx. 21 ;
xxii. 8 ; xxiii. 38.) Moreover, if there had not been some
peculiar excellency in the Sabbath,1 it might have appeared
to be an act of atrocious injustice to command a man to be
put to death for cutting wood upon it. (Numb. xv. 32.)
Wherefore it must be concluded that the substance of the
Sabbath, which Paul declares to be in Christ, must have
been no ordinary good thing. Nor does its excellency re
quire much eulogium, since spiritual rest is nothing else
than the truly desirable and blessed death of man, which
contains in it the life of God, even as Paul glories that he
is as it were dead, because Christ liveth in him. (Gal. ii.
20.) The Apostle in the epistle to the Hebrews argues more
subtilely, that true rest is brought to us by the Gospel, and
that it is rejected by unbelievers, (Heb. iv. 3 ;) for although
he mixes up some allegorical matter with it, he still retains
the genuine reason of the Commandment, viz., that we should
rest from our works " even as God from His/' (Heb. iv. 10.)
On this ground Isaiah, when he reproves the hypocrites for
1 " S'il n'y eust eu quelque mystere excellent, et singulier ;" if there
had not been some excellent and peculiar mystery, &c. — Fr.
43G CALVIN'S HARMONY OF THE FOUR EXOD.XX.S.
insisting only on the external ceremony of rest, accuses them
of " finding their own pleasure" on the Sabbath, (Is. Iviii.
13 ;) as much as to say, that the legitimate use of the Sab
bath must be supposed to be self-renunciation, since he is
in fact accounted to cease from his works who is not led by
his own will nor indulges his own wishes, but who suffers
himself to be directed by the Spirit of God. And this
emptying out of self must proceed so far that the Sabbath
is violated even by good works, so long as we regard them
as our own ; for rightly does Augustin remark in the last
chapter of the 22d book, De Civitate Dei? — " For even our
good works themselves, since they are understood to be
rather His than ours, arc thus imputed to us for the attain
ing of that Sabbath, when we are still and see that He is
God ;2 for, if we attribute them to ourselves, they will be
servile, whereas we are told as to the Sabbath, Thou shah
not do any servile work in it."
Next it is asked, why God rather assigned every seventh
day to the Sabbath rather than the sixth or tenth. Because
the number seven often represents perfection in Scripture,
some have thought that believers were thus reminded that
they must strive after perfect holiness with all their might,
and not devote themselves to God by halves only. Others
elicit a different meaning from it, although not a contrary
one, that believers were taught that although they might be
sanctified and labouring in all sincerity to cease from their
own life, still some remainders of the flesh would continue in
them, and therefore that through the whole course of their
life they must aspire to that holiness which no mortal at
tains. I do not, however, doubt but that God created the
world in six days and rested on the seventh, that He might
give a manifestation of the perfect excellency of His works,
and thus, proposing Himself as the model for our imitation,
He signifies that He calls His own people to the true goal of
felicity. Although a promise is included in this Command-
1 The heading of this 30th chapter is, — " Of the Eternal Felicity of the
City of God, and the Perpetual Sabbath."
8 Ps. xlvi. 10, " Vacate, et videte quoniam ego sum Dens." — V. " Be
still, and know that I am God." — A.V.
4TH COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 437
ment, yet will we observe upon it separately, and as if by
the way. He promises indeed that as He blessed the seventh
day and set it apart, so He will bless believers to sanctify
them. But the main point is the command, and the recital
of the blessing is equivalent to an exhortation to obedience,
since otherwise it would be inappropriately placed here
amongst the Commandments of the Law. When I said that
the ordinance of rest was a type of a spiritual and far higher
mystery, and hence that this Commandment must be ac
counted ceremonial, I must not be supposed to mean that it
had no other different objects also. And certainly God took
the seventh day for His own and hallowed it, when the
creation of the world was finished, that He might keep His
servants altogether free from every care, for the considera
tion of the beauty, excellence, and fitness of His works.
There is indeed no moment which should be allowed to pass
in which we are not attentive to the consideration of the
wisdom, power, goodness, and justice of God in His admir
able creation and government of the world ; but, since our
minds are fickle, and apt therefore to be forgetful or dis
tracted, God, in his indulgence providing against our infir
mities, separates one day from the rest, and commands that
it should be free from all earthly business and cares, so that
nothing may stand in the way of that holy occupation. On
this ground He did not merely wish that people should rest
at home, but that they should meet in the sanctuary, there
to engage themselves in prayer and sacrifices, and to make
progress in religious knowledge through the interpretation of
the Law. In this respect we have an equal necessity for the
Sabbath with the ancient people, so that on one day we may
be free, and thus the better prepared to learn and to testify
our faith. A third object of the Sabbath is also stated by
Moses, but an accidental one as it were, viz., that it may be
a day of relaxation for servants. Since this pertains to the
rule of charity, it has not properly any place in the First
Table, and is therefore added by Moses as an extrinsic ad
vantage, as will be seen a little further on.
8. Remember the Sabbath-day. The word keep is used in
Deuteronomy with the same meaning. Hence we infer that
438 CALVIN'S HARMONY OF THE FOUR KXOD.XX. 10.
it is no trifling matter here in question, since God enforces
the sanctity of the Sabbath by these two words, and exhorts
the Jews to its scrupulous observance, thus condemning
carelessness about it as a transgression. Moreover, when lie
says, " Six days shalt thou labour," He indirectly reproves
their ingratitude, if it should be irksome and disagreeable to
them, to devote one day out of the seven to God, when He
in His generosity gives up six to themselves. For he does
not, as some have foolishly thought, make a demand here for
six days' labour ; but by His very kindness entices them to
obedience, since He only claims a seventh part (of their
time) for Himself — as if He had said, Since you cannot be
instant in seeking me with all your affection and attention,
at any rate give up to me some little undistracted time.
Therefore, He says, "all thy work/' whereby He signifies
that they have plenty of time, exclusive of the Sabbath, for
all their business.
10. Thou shalt not do any work. That is, whatever could
have been finished yesterday, or postponed till to-morrow.
(For instance,1) it was not lawful for judges to give a hear
ing to two litigants ; but if any one had violently assaulted
his neighbour, it was allowable to prevent the injury, and to
give relief to the unoffending person ; because the necessity
of the case admitted of no delay. It was not lawful to cook
food for your guests ; but if an ox or an ass had fallen into
a pit it was to be taken out, because aid would have been
too late on the morrow. For this reason Christ declares
that " the Sabbath was made for man, and not man for the
Sabbath/' (Mark ii. 27,) since God does not require more
than was useful or necessary for keeping the people in the
exercise of piety. Thus it would have been wicked to send
out an ox to pasture ; but if an ox that tossed had got out,
it was right to bring it back to its stall, lest it should kill
or injure those whom it met.
Tliy man-servant and thy maid-servant. Although it is
added in Deuteronomy that God had respect to equity, when
He commands a relaxation from labour to be given to the
men and maid-servants, and the Israelites are called upon to
1 Added from Fr.
4TH COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 439
remember that they were once servants, that they may be
more disposed to act humanely, still we must bear in mind
what I have stated, that the direct object here was the
honouring of the One God. We know that the whole race of
Abraham were consecrated to God, and that their servants
were a kind of adjunct to them, so that they were circum
cised in common with themselves. And assuredly it is very
absurd that a man should encourage a profane contempt of
God in the family over which he presides, and in which he
would be recognised as master. The case of "strangers"
was different, who were obliged to rest on the Sabbath,
although they remained uncircumcised ; for he does not only
refer to the foreigners, who had subscribed to the Law, but
also to the uncircumcised. If any should object that they
were improperly made partakers of the sacred sign whereby
God had bound His elect people to Himself, the reply is easy,
that this was not done for their sakes, but lest anything
opposed to the Sabbath should happen beneath the eyes of
the Israelites ; as we may understand more clearly from the
case of the oxen and asses. Surely God would never have
required spiritual service of brute animals ; yet He ordained
their repose as a lesson, so that wherever the Israelites turned
their eyes, they might be incited to the observation of the
Sabbath. Nor can we wonder at this, when in the general
mournings which were appointed for the deprecation of God's
wrath, a fast was imposed upon the brutes, that wretched
men being admonished by the sight, might feel the burden
of their guilt the more, and by their voluntary self-accusa
tion might prevent the judgment of God, and might be seri
ously dissatisfied with themselves on account of those sins,
whose punishment they saw to be imposed to a certain de
gree upon innocent animals. Besides, if the very least liberty
had been conceded to them, they would have done many
things to evade the Law in their days of rest, by employing
strangers and the cattle in their work.
11. For in six days the Lord made. From this passage it
may be probably conjectured that the hallowing of the Sab
bath was prior to the Law ; and undoubtedly what Moses
has before narrated, that they were forbidden to gather the
440
CALVIN S HARMONY OF THE FOUU
EXOD.XX. 1 1
manna on the seventh day, seems to have had its origin from
a well-known and received custom ; whilst it is not credi
ble that the observance of the Sabbath was omitted, when
God revealed the rite of sacrifice to the holy (Fathers.1) But
what in the depravity of human nature was altogether ex
tinct among heathen nations, and almost obsolete with the
race of Abraham, God renewed in His Law : that the Sabbath
should be honoured by holy and inviolable observance ; and
this the impure dogs2 accounted to be amongst the dis
graces of the Jewish nation.
fjabing reference to tfje 4?:rpoettton of tfte
(TommanUment
LEVITICUS, CHAPTER XIX.
30. Ye shall keep my sabbaths,
and reverence my sanctuary : I am
the Lord.
LEV. xxvi. 2. Ye shall keep my
sabbaths, and reverence my sanctu
ary : I am the Lord.
EXOD. xxiii. 12. Six days thou
shall do thy work, and on the seventh
day thou slialt rest ; that thine ox
and thine ass may rest, and the son
of thy handmaid and the stranger
may be refreshed.
LEV. xxiii. 3. Six days shall work
be done : but the seventh day is the
sabbath of rest, an holy convocation ;
ye shall do no work therein : it is the
sabbath of the Lord in all your
dwellings.
EXOD. xxxi. 12. And the Lord
spake unto Moses, saying,
13. Speak thou also unto the
children of Israel, saying, Verily my
sabbaths ye shall keep : for it is a
sign between me and you through-
30. Sabbatha mea observabitis,
et sanctuarium meum metuetis. Ego
Jehova.
2. Sabbatha mea custodite, et
sanctuarium meum timete. Ego
Jthova.
12. Sex diebus facies opera tua:
die autem septimo quiesces, ut quies-
cat bos tuus, ct asinus tuus, et re-
spiret filius ancillte tuac, et pere-
grinus.
3. Sex diebus facietis opus, septi
mo die cessatio est quietis, celebritas
sancta : nullum opus facietis in eo :
Sabbathum cst Jehova; in cimctis
habitationibus vestris.
12. Dixit prrcterea Jehova ad
Mosen, dicendo :
13. Et tu alloquere filios Israel,
dicendo : Vcruntamcn Sabbatha mea
custodietis : quia signum est inter
me et vos in generationibus vestris,
» Added from Fr.
* "Les payens, comme chiens mastins ;'' the heathen, like dogs.— Fr.
4TH COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 441
out your generations ; that ye may
know that I am the Lord that doth
sanctify you.
14. Ye shall keep the Sabbath
therefore; for it is holy unto you.
Every one that defileth it shall
surely be put to death : for whoso
ever doeth any work therein, that
soul shall be cut oft* from among his
people.
15. Six days may work be done;
but in the seventh is the sabbath of
rest, holy to the Lord : whosoever
doeth any work in the sabbath-day,
he shall surely be put to death.
1G. Wherefore the children of
Israel shall keep the sabbath, to ob
serve the sabbath throughout their
generations, for a perpetual cove
nant.
17. It is a sign between me and
the children of Israel for ever : for
in six days the Lord made heaven
and earth, and on the seventh day
he rested, and was refreshed.
EXOD. xxxiv. 21. Six days thou
shalt work ; but on the seventh da
thou shalt rest : in earing-time and
in harvest thou shalt rest.
EXOD. xxxv. 1. And Moses ga
thered all the congregation of the
children of Israel together, and said
unto them, These are the words which
the Lord hath commanded, that ye
should do them.
2. Six days shall work be done ;
but on the seventh day there shall be
to you an holy day, a sabbath of rest
to the Lord : whosoever doeth work
therein shall be pul lo death.
3. Ye shall kindle no fire through
out your habitations upon the sab
bath-day.
LEV. xix. 3. Keep my sabbaths :
I am the Lord your God.
ut sciatis quod sum Jehova sanctifi-
cans vos.
14. Custodietis igitur Sabbathum,
quia sanctitas est vobis : quisquis
profanaverit illud moriendo morie-
tur: quia omnis faciens in eo opus,
excidetur anima ipsa e medio popu-
lorum suorum.
15. Sex diebus net opus: at die
septimo Sabbathum cessationis est,
sanctitas Jehovse : quicunque fecerit
opus die Sabbathi, moriendo morie-
tur.
16. Observabunt itaque filii Is
rael Sabbathum, observando ipsum
in generationibus suis, pactum est
perpetuum.
17. Inter me et filios Israel sig-
num est in perpetuum : quia sex
diebus fecit Jehova coclos et terram,
die autem septimo cessavit et requi-
evit.
21. Sex diebus operaberis, septi
mo die quiesces in aratione et messe.
1. Congregavit Moses universum
ccetum filiorum Israel, et dixit illis,
Hsec sunt verba qtife prsecepit Jeho
va ut faciatis.
2. Sex diebus facies opus, die sep
timo erit vobis sanctitas, Sabbathum
cessationis Jehovse : quisquis fecerit
opus in eo, morietur.
3. Ne accendatis ignem in omni
bus habitaculis vestris die Sabbathi.
3. Sabbatha mea servate : ego
Jehova Deus vester.
LEV. xix. 30 ; xxvi. 2. Ye shall keep my Sabbaths. From
these two passages it is manifest that the service of the
tabernacle was annexed to the Sabbath, and that the two
CALVIN'S HARMONY OF THE FOUR EXOD. XXXI. 1 3.
things were not only connected by an indissoluble tie, but
that the rest from labour had reference to the sacrifices ;
since it would have been a mere mockery to rest without
any ulterior object ; nay more, after Moses has spoken of the
rest, he seems to subjoin the reverencing of the sanctuary,
as if it were the generic ordinance ; so that the people might
understand that all impediments were removed which are
wont to withdraw them from the service of God. The ex
pression, " fear the sanctuary,"1 is a figurative one ; but is
equivalent to this, that they should shew by their very re
verence of the sanctuary how truly and sincerely they fear
God, who had promised that He would be present there,
whenever He should be invoked.
EXOD. xxin. 12. Six days thou shalt do thy work. In this
passage the incidental use of the Sabbath is again referred
to, although it is no inherent part of its original institution,
viz., that by its means the family also and the cattle shall
be benefited. There is no impropriety in reckoning this
amongst the other blessings which enhance the value of the
Sabbath, although it is a portion of the Second Table. And
we know that this rude people required to be attracted by
every possible means to present cheerfully to God the wor
ship due to Him. The sum therefore is, that they were thus
to testify not only their piety towards God, but also their
kindness towards their servants. I have already shewn that
their authority as masters was to be exercised in moderation
by them, if they were mindful of their former condition,
since they also had been servants in Egypt. If any one
should suppose that the argument does not hold good, because
they were oppressed by cruel and dreadful tyranny, the re
ply is easy, that so much the better could they determine
from their own feelings how detestable and intolerable a
thing cruelty is.
EXOD. xxxi. 13. Speak thou also unto the children of Israel.
He inculcates the same things as before, with the addition
1 "Reverence my sanctuary." — A. V. A'msworth says, "In Targum
Jonathan this law is explained thus, Ye shall go to the house of my sanc
tuary in fear ;" and then quotes from Maimon. many Je\rish rites observed
in the temple.
4TH COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 443
of a few words, such as "for it is holiness unto you ;"1 by
which expression he exhorts them to observe this rite as
most sacred and inviolable, since by its neglect religion would
fall.2 And therefore he denounces capital punishment against
any who should work on that day. Hence, again, we gather
the dignity and excellency of the mystery, when God deemed
an apparently light transgression of it worthy of death.
Still this was an act of by no means excusable contempt, to
overthrow professedly, as it were, what God would have to
be a mark of distinction between His people and heathen
nations. The passages which follow have the same tendency,
which it would have been superfluous to repeat, unless be
cause the people were thus reminded that it was a matter of
the utmost importance. By prohibiting them from lighting
a fire, He anticipates all the glosses which they would have
been ready enough to invent ; for they would have alleged
that if the pot had been put on the fire the day before, tlie
Sabbath would not have been violated by lighting the fire.
What, then, would have been more allowable than anything
else God excludes, viz., that they should not employ them
selves in the preparation of their food, or undertake any other
earthly work, however venial. When He calls it a "per
petual" or eternal "covenant," the Jews rest on it as a
ground of their obstinacy, and wantonly rave against Christ
as a covenant-breaker, because He abrogated ^the Sabbath.
I will not contend with them as to the word tDTItf, gnolam,
which sometimes means a long time, and not perpetuity : I
will simply insist on the thing itself. Whatever was spoken
of under the Law as eternal, I maintain to have had refer
ence to the new state of things which came to pass at the
coming of Christ ; and thus the eternity of the Law must
not be extended beyond the fulness of time, when the truth
of its shadows was manifested, and God's covenant assumed
a different form. If the Jews cry out that what is perpetual,
and what is temporary, are contraries to each other, we must
deny it in various respects, since assuredly what was peculiar
1 "For it is holy unto you."— A. V. „
2 « Ils mcttoyent bas la religion comme pour la fouler au pied ; they
would cast down religion as if to trample it under foot.— Fr.
444 CALVIN'S HARMONY OF THE FOUR EXOD.XXXI. 13.
to the Law could not continue to exist beyond the day of
Jesus Christ. Besides, the Sabbath, although its external
observation is not now in use, still remains eternal in its
reality, like circumcision. Thus the stability of both was
best confirmed by their abrogation ; since, if God now re
quired the same of Christians, it would be putting a veil over
the death and resurrection of His Son ; and hence the more
carefully the Jews persevere in the keeping the festival, the
more do they derogate from its sanctity. But they calum
niate us falsely, as if we disregarded the Sabbath ; because
there is nothing which more completely confirms its reality
and substance than the abolition of its external use. To this
point also may my readers apply what I have written on
Genesis xvii.,1 lest I should weary them in vain by my pro
lixity ; and again, in treating of the sacrifices, I have ad
verted to some things which relate to the same doctrine.
When, in Exodus xxxiv., God especially commands them to
rest " in caring-time and harvest/'2 it is not as if He would
let loose the rein for the rest of the year ; but He rather
draws it tighter, since no necessity must interrupt this sacred
observance. Else it might have seemed a just pretext, if,
on account of continued rains, or other ungenial weather,
ploughing should be difficult, husbandmen were to be released
from the obligation of the law, lest their resting should have
produced sterility. The same opinion might have prevailed
as to the ingathering of the harvest, lest it should have been
spoilt on the ground. God, however, allows of no dispensa
tion ; but the Sabbath is to be observed, though at the risk of
general loss.
1 Vide C.'s Comment, on Genesis, Calvin Society's edit., vol. i. pp. 447,
ct scq.
8 We must beware of being misled by what is a very common misappre
hension, not without the authority of some of our English Dictionary-
writers, as if"earing-time" were the time of gathering the ears of corn,
instead of a derivative from the Saxon " erian," cognate with and equiva
lent to the Latin " arare," to plough. See C.'s Latin, « in arationc."
4TII COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
4*5
Supplements to tije jFourtJ) Commandment
EXODUS, CHAPTER XXIII.
10. And six years tliou slialt sow
thy land, and shalt gather in the
fruits thereof:
11. But the seventh year tliou
shalt let it rest and lie still ; that the
poor of thy people may eat : and
what they leave the beasts of the field
shall eat. In like manner tliou shalt
deal with thy vineyard, and with thy
oliveyard.
LEV. xxv. 1. And the Lord spake
unto Moses in mount Sinai, saying,
2. Speak unto the children of
Israel, and say unto them, When ye
come into the land which I give you,
then shall the land keep a sabbath
unto the Lord.
3. Six years thou shalt sow thy
field, and six years thou shalt prune
thy vineyard, and gather in the fruit
thereof ;
4. But in the seventh year shall
be a sabbath of rest unto the land, a
sabbath for the Lord : thou shalt
neither sow thy field, nor prune thy
vineyard.
5. That which groweth of its own
accord of thy harvest thou shalt not
reap, neither gather the grapes of
thy vine undressed : for it is a year
of rest unto the land.
C. And the sabbath of the land
shall be meat for you ; for thee, and
for thy servant, and for thy maid, and
for thy hired servant, and for thy
stranger that sojourneth with thee,
7. And for thy cattle, and for the
beast that are in thy land, shall all
the increase thereof be meat.
10. Sex annis seres terram tuam
et congregabis fructus ejus :
11. Anno autem septimo omittes
earn, et quiescere sines, ut comcdant
pauperes populi tui, et residuum
comedant bcstiae agri. Ita facies
vinea? et oliveto tuo.
1. Loquutus est Jehova adMosen
in monte Sinai, dicendo :
2. Alloquere filios Israel, et die
illis, Qimm veneritis in terram quam
ego do vobis, sabbathizet terra quiete
Jehova).
3. Sex annis seminabis agrum
tuum, et sex annis putabis vineam
tuam, et fructum ejus colliges.
4. Septimo autem cessatio quietis
erit terne, sabbathum Jehovsc : a-
grum tuum non seminabis, nee vine-
am putabis.
5. Quse sponte gignet terra in
messe tua non metes, et uvas posses-
sionis tuse non vindemiabis : annus
enim quietis teme est.
6. Sed erunt vobis in cibum, tibi
et servo tuo, ancillaB, et mercenario,
et inquilino tuo qui peregrinatur
apud te.
7. Jumentis quoque tuis et peco-
ribus terne tuae erit cunctis ejus pro-
ventus in cibum.
20. And if ye shall say, What shall 20. Quod si dixeritis, Quid edemus
we eat the seventh year ? behold, we anno septimo, si neque seminabimus,
shall not sow, nor gather in our in- nee colligemus fruges nostras ?
crease :
21. Then I will command my 21. Ego mandabo benedictionem
446 CALVIN'S HARMONY OF THE FOUR ExoD.xxm.10.
blessing upon you in the sixth year, meam anno sexto, et edet proventum
and it shall bring forth fruit for tliree tribus annis.
years.
22. And ye shall sow the eighth 22. Seminabitis anno octavo :
year, and eat yet of old fruit until conicdctis tamen e proventu vetere
the ninth year ; until her fruits come usque ad annum nonum : donee nova
in ye shall eat of the old store. nascantur comedetis vetera.
EXOD. xxiii. 10. And six years shalt thou soiu. Another
Sabbatical institution (Sabbathismus) follows, viz., that of
years, in reference to the cultivation of the land ; for as men
and cattle rested on every seventh day, so God prescribed
that the earth should rest on the seventh year. According
to the fertility or barrenness of the soil, fields are fallowed
every third or fourth year, lest they should become altogether
unproductive through exhaustion. Indeed a soil can hardly
be found of such fecundity as to be fitted for continual pro
ductiveness. Some relaxation is therefore given, until the
land recovers its vigour ; but this only pertains to wheat,
barley, pease, beans, and other pulse, and seeds. As to mea
dows and vineyards the state of things is different, since,
when meadows are mown every year, the fertility of the soil
is not weakened ; whilst vines degenerate unless they are
cultivated. It was a sign of extraordinary and exceeding
fertility that the land of Canaan could bear six years' sow
ing following, without being worn out. God honoured it
with this privilege in favour of His people ; nor did He in
deed ordain the rest from necessity, since on the sixth year
He doubled the power of His blessing ; but in order that the
sanctity of the Sabbath might be everywhere conspicuous,
and that thus the children of Israel, as they looked upon the
land, might be the more encouraged to its observance. The
nature of the rest was that they should not sow anything,
nor prune their vineyards in the sacred year; and if any
thing should spring up from the scattered seeds of last har
vest, it was the common property of the inhabitants of the
land and strangers, although He peculiarly bestowed what
ever grew of itself, whether corn or grapes, upon the poor,
as a kind of gratuitous present for the relief of their wants.'
And this kindness and liberality was a kind of incidental
adjunct to the performance of the religious duty. It was
4TH COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 447
not indeed mainly or chiefly God's purpose to give relief to
the poor, but, as we said before, there was nothing strange
in it that the offices of charity should be consequent upon
God's service.
If ungodly men should foolishly object that there is no
connection between the senseless soil and a spiritual mys
tery, we have already answered, that although the Sabbath
was deposited with believers only as a pledge of an inestim
able blessing, still tokens of it appeared both in the flocks
and herds, as well as in dead creatures, in order to renew the
recollection of it, lest the people should grow cold, and their
devotion should become languid. But if they mockingly
persist that the Jews were finely dealt with,1 when in their
highest privilege they had asses and oxen, as well as the
fields themselves, for companions ; I answer, why do they not
apply the same scoff to a commoner matter ? For since the
doctrine of salvation is committed to paper or parchment
before it comes to us, why do they not laugh with all their
might at the obedience of our faith ? since in our silly cre
dulity we embrace the promises transmitted to us by a stink
ing skin or some other filthy material ? God would have the
observation of the Sabbath engraved on all creatures, that
wherever the Jews turned their eyes they might be kept up
to it. Why, then, should not the earth be a conspicuous and
impressive sign (character) for the rude inculcation of this
doctrine ? When it is said, " What they leave the beasts of
the field shall eat," the injunction does not extend to wild
and noxious animals which they might drive away from their
property ; but God merely commands that whatever the earth
produced should be exposed promiscuously for the food both
of man and beast. And this affords an indirect answer to a
question that might occur, for God shews that the grass
would not be lost, although there should be no hay-making ;
for the grass would be instead of hay for the beasts, so that
they might feed abundantly in the fields and meadows.
Another question, however, arises from the passage in
Leviticus, where God permits the owners of the land and
1 " La condition des Juifs n'a gueres este honorable ;" the condition of
the Jews was hardly honourable. — Fr.
448 CALVIN'S HARMONY OF THE FOUR EXOD.XXIII. 10.
their families to gather for food whatever shall then grow of
itself. But there was nothing to prevent them, like the
strangers, and anybody else, from eating of the fruits which
were common to all, provided they did not defraud the poor
by their covetousness.1 The same thing is soon afterwards
added in the description of the Jubilee ; for although that
year, which completed seven times seven years, was more
holy than the rest, still God allows all to eat in it the fruits
grown of themselves. lie speaks more restrictedly in Exodus,
in order to inculcate greater liberality upon them ; but in
Leviticus lie shews that there is no danger of any of the
produce of the land being lost, because permission is given
both for themselves and their servants and cattle, besides
the hireling and the stranger, to partake of it. Where lie
says, " that which groweth of its own accord of thy harvest,"
I understand it of the land which they usually reaped ; as
also a little further on He calls their peculiar right of owner
ship in their vines "their separation/'2 Although, therefore,
the possessor might boast that the property was his own,
and consequently that the harvest should be left entirely to
himself, God reminds them that its fruits were nevertheless
common to all during the Sabbatical year. The word " har
vest/' therefore, is applied to the land which was sown, and
"separation" to the private vineyard, or its fruit. The old
interpreter has translated them "the grapes of first-fruits/'
If it is preferred to adopt this sense, Moses would expressly
declare that no oblation of them conferred on the owners of
the property a right to claim as their own what grew in their
vineyard (during the year ;)3 else it would have been a good
excuse to offer to God the first-fruits of the vintage, and
1 Addition in TV., "etque chacun en preint ce qu'il pourroit, conime
d'un bicn commun ;" and that each should take what they could of them,
as of a common property.
5 See Margin, A. V., Lev. xxv. 5, "TVtt *3jy, " grapes of thy separation."
£. M.i "uvas a te derelictas." S. M. says in his note, "We follow the
Chaldee interpreter, who renders these words The grapes of thy relinquish
ing; but others render them the grapes of thy separation^ (tliat is, which
hitherto thou hast separated or set apart for thyself,) thou shalt not suffer
to be common property." — W. The translation of V. is, "uvas primi-
tiarutn tuarum."
* Addition from Fr.
4TH COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 449
under this pretext for the Jews to contend that they had
consecrated the whole produce in the first-fruits. But God an
ticipates this gloss, by shewing that what was said respecting
the ordinary cultivation was improperly turned aside to the
extraordinary year of rest. But since the word TTfcO, nasir,
means " separation/' I do not see why we should change what
accords very well. Still commentators differ as to the mean
ing of this word ; some understand it " relinquishing," be
cause every owner resigned his private property, so that the
vintage might be common. Others explain it as expressing
that they had abstained from its cultivation for that year.
My own opinion, however, as I have said, is simply that the
peculiar right of the possessor is called his " separation ;" so
that it was not lawful for others to touch the vintage except
in the Sabbatical year. Thus separation is opposed to com
mon fields free to the public.
LEV. xxv. 20. And if ye shall say. Men will never be
obedient to God's precepts, unless their distrust of Him is
corrected, and will be always ingenious in laying hold of
pretexts for disobedience. The difficulty, however, in this
matter was a specious excuse for the Jews ; for famine might
have destroyed them in these two years, since in the seventh
year they neither sowed nor reaped ; and for reaping
they were obliged to wait till the end of the eighth year.
Now, whence were they to get seed enough to sow after the
land had rested for a whole year ? It is not without reason,
then, that God delivers them from this doubt, promising
them that He will give such abundance in the sixth year as
shall suffice for the two following ones. The phrase must
be observed, that God would " command His blessing" in an
especial manner, and beyond the usual course, so that the
land should be twice or thrice more fertile. Hence is sug
gested to us no ordinary ground of confidence in asking for
our daily bread. But this was a special promise, that food
should not fail the Jews on account of the Sabbatical year ;
a manifestation of which God had already given in the
desert, when He supplied a double portion of manna to those
who gathered it on the day before the Sabbath. Now-a-days
this inconvenience is avoided by the industry of farmers,
VOL. II. 2 F
450 CALVIN'S HARMONY OF THE FOUR LEv.xxv.20.
who so divide their acres that the land should never lie
fallow altogether, but that one part should supply the de
ficiency of another. This distribution did not obtain with the
Jews. Therefore God relieved them from the fear of famine
down to the harvest of the eighth year ; although He seems
at the same time to accustom them to frugality, lest they
should waste in intemperance and luxury what He afforded
in sufficient abundance to last for two years. To this pre
cept He alludes, when He declares by the Prophets that the
land " enjoyed her Sabbaths/' when it had vomited forth its
inhabitants, (2 Chron. xxxvi. 21 ;) for since they had polluted
it by violating the Sabbath, so that it groaned as if under
a heavy burden, He says that it shall rest for a long con
tinuous period, so as to compensate for the labour of many
vears.
Year of JTuiulrr.
LEVITICUS, CHAPTER XXV.
8. And thou shall number seven 8. Nnmerabis quoque tibi septem
sabbaths of years unto thee, seven hebdomadas annorurn, id est septem
times seven years ; and the space of annos septem vicibus ; qui quidem
the seven sabbaths of years shall be dies septem Sabbathorum annorum
unto thee forty and nine years. efficient tibi quadraginta novem
annos.
9. Then shalt thou cause the 9. Tune transire facies tubam ju-
trumpet of the jubilee to sound, on bilationis mense septimo die mensis,
the tenth day of the seventh month ; id est die expiationum : transire in-
in the day of atonement shall ye quam, facietis tubam per universam
make the trumpet sound throughout terram vestram.
all your land.
10. And ye shall hallow the fiftieth 10. Sanctificabitisque annum quin-
year, and proclaim liberty throughout quagesimum, et proclamabitis liber
al the land unto all the inhabitants tatera in terra cunctis habitatoribus
thereof: it shall be a jubilee unto ejus : Jobel ipse erit vobis : et re-
you ; and ye shall return every man vertemini quisque ad possessionem
unto his possession, and ye shall re- suam, et quisque ad familiam suam
turn every man unto his family. revertemini.
11. A jubilee shall that fiftieth 11. Jobel ipse annus quinquaginta
year be unto you ; ye shall not sow, annorum erit vobis : non seretis,
neither reap that which groweth of neque meletis quse sponte produxerit
itself in it, nor gather the grapes in terra : neque vindemiabitis separa-
it of thy vine undressed. tiones ejus.
4lH COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 451
12. For it is the jubilee ; it shall 12. Quia Jobel est, sanctus erit
be holy unto you : ye shall eat the vobis, agri comedetis fructum.
increase thereof out of the field.
13. In the year of this jubilee ye 13. Anno Jobel isto revertemini
shall return every man unto his pos- singuli ad possessionem suam.
session.
8. And thou shalt number seven. The third kind of Sab
bath follows, which was composed of forty-nine, or seven
times seven years. This was the most illustrious Sabbath,
since the state of the people, both as to their persons and
their houses and property, was renewed ; and although in
this way God had regard to the public good, gave relief to
the poor, so that their liberty should not be destroyed, and
preserved also the order laid down by Himself ; still there is
no question but that He thus added an additional stimulus to
incite the Jews to honour the Sabbath. For it was a kind
of imposing memorial of the sacred rest, to see slaves eman
cipated and become suddenly free ; houses and lands return
ing to their former possessors who had sold them ; and in
fine all things assuming a new face. They called this year
Jobel, from the sound of the ram's horn, whereby liberty and
the restitution of property were proclaimed ; but as I have
said, its main feature was the solemnity which shewed them
to be separated from other nations to be a peculiar and holy
nation to God ; nay, the renewal of all things had reference
to this, that being redeemed anew in the great Sabbath, they
might entirely devote themselves to God their Deliverer,
LEVITICUS, CHAPTER XXIII.
1. And the Lord spake unto 1. Loquutus est Jehova ad Mosen,
Moses, saying, dicendo :
2. Speak unto the children of Is- 2. Alloquere filios Israel, et die
rael, and say unto them, Concerning illis, Hse sunt ferise quas vocabitis
the feasts of the Lord, which ye shall convocations sanctas, hse sunt solen-
proclaim to be holy convocations, even nitates mess.
these are my feasts.
3. Six days shall work be done: 3. Sex diebus net opus; die autem
but the seventh day is the sabbath septimo Sabbathum est quietis, con-
of rest, an holy convocation ; ye shall vocatio sancta : nullum opus facietis :
do no work therein : it is the sabbath Sabbathum est Jehovse in cunctis
of the Lord in all your dwellings. habitationibus vestris.
452
CALVIN'S HARMONY OF THE FOUR LEV.XXIII.
4. These are the feasts of the
Lord, even holy convocations, which
ye shall proclaim in their seasons.
5. In the fourteenth day of the
first month at even is the Lord's
passover.
6. And on the fifteenth day of the
same month is the feast of unleavened
bread unto the Lord : seven days ye
must eat unleavened bread.
7. In the first day ye shall have
an holy convocation ; ye shall do no
servile work therein.
8. But ye shall offer an offering
made by fire unto the Lord seven
days : in the seventh day is an holy
convocation ; ye shall do no servile
work therein.
9. And the Lord spake unto
Moses, saying,
10. Speak unto the children of
Israel, and say unto them, When ye
be come into the land which I give
unto you, and shall reap the harvest
thereof, then ye shall bring a sheaf
of the first-fruits of your harvest
unto the priest :
11. And he shall wave the sheaf
before the Lord, to be accepted for
you : on the morrow after the sab
bath the priest shall wave it.
12. And ye shall offer that day,
when ye wave the sheaf, an he-lamb
without blemish, of the first year, for
a burnt-offering unto the Lord.
13. And the meat-offering thereof
shall be two tenth-deals of fine flour
mingled with oil, an offering made
by fire unto the Lord for a sweet
savour; and the drink-offering there
of shall be of wine, the fourth part
of an hin.
14. And ye shall eat neither bread,
nor parched corn, nor green ears, un
til the self-same day that ye have
brought an offering unto your God :
it shall be a statute for ever through
out your generations in all your
dwellings.
15. And ye shall count unto you
from the morrow after the sabbath,
from the day that ye brought the
sheaf of the wave-offering ; seven
sabbaths shall be complete.
4. Use sunt feriae quas celebrabi-
tis: hue sunt ferue Jehovse sanctee,
quas celebrabitis temporibus suis.
5. Mense primo, quartadecima
mensis, ad vesperam Pesah Jehovae
est.
6. Quintodecimo autem die men-
sis hujus, solennitas erit infermenta-
torum Jehovse, septem diebus infer-
mentata comedetis.
7. Die primo convocatio sancta
erit vobis : nullum opus servile fa-
cietis.
8. Offeretis autem oblationem ig-
nitam Jehovaj septem diebus: die
septimo erit convocatio sancta, nul
lum opus servile facietis.
9. Adhaec loquutus est Jehova ad
Mosen, dicendo :
10. Alloquere filios Israel, et die
eis, Quum ingressi fueritis terrain
quam ego do vobis, et messueritis
messem ejus, tune offeretis omnes
primitias messis vestrte ad sacerdo-
tem.
11. Qui offert omer coram Jehova,
ut sit acceptum pro vobis : in cras-
tino Sabbathi offeret illud sacerdos.
12. Facietisque die quo offeretis
omer, agnum integrum anniculum,
in holocaustum Jehovse :
13. Et minham ejus, duas deci-
mas similre permistae oleo, oblatio
nem ignitam Jehova? in odorem
quietis: et libamen ejus vini quar-
tam partem hin.
14. Panem vero et poleniam, et
spicam plenam non comedetis usque
ad hunc ipsum diem, donee obtuleris
munus Dei vestri : statutum perpe-
tuum erit in genera tionibus vestris,
in cunctis habitaculis vestris.
15. Numerabitis autem vobis dies
a postero die Sabbathi, a die qua
obtuleris omer elevationis, septem
hebdomades plena; erunt.
4TH COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
453
16. Even unto the morrow after
the seventh sabbath shall ye number
fifty days ; and ye shall offer a new
meat-offering unto the Lord.
17. Ye shall bring out of your ha
bitations two wave-loaves of two
tenth-deals : they shall be of fine
flour ; they shall be baken with
leaven ; they are the first-fruits unto
the Lord.
18. And ye shall offer with the
bread seven lambs without blemish
of the first year, and one young bul
lock, and two rams.: they shall be
for a burnt-offering unto the Lord,
with their meat-offering and their
drink-offerings, even an offering made
by fire, of sweet savour unto the
Lord.
19. Then ye shall sacrifice one kid
of the goats for a sin-offering, and
two lambs of the first year for a sa
crifice of peace-offerings.
20. And the priest shall wave
them, with the bread of the first-
fruits, for a wave-offering before the
Lord, with the two lambs : they shall
be holy to the Lord for the priest.
21. And ye shall proclaim on the
self-same day, that it may be an holy
convocation unto you : ye shall do no
servile work therein : it shall be a
statute for ever in all your dwellings,
throughout your generations.
22. And when ye reap the harvest
of your land, thou shalt not make
clean riddance of the corners of thy
field when thou reapest, neither shalt
thou gather any gleaning of thy har
vest.
23. And the Lord spake unto
Moses, saying,
24. Speak unto the children of
Israel, saying, In the seventh month,
in the first day of the month, shall
ye have a sabbath, a memorial of
blowing of trumpets, an holy convo
cation.
25. Ye shall do no servile work
therein ; but ye shall offer an offer
ing made by fire unto the Lord.
26. And the Lord spake unto
Moses, saying,
16. Usque ad posterum diem Sab-
bathi septimi numerabitis quinqua-
ginta dies, et offeretis oblationem
novam Jehovse.
17. Ex habitaculis vestris offeretis
panem oblationis : duse ex duabus
decimis similse erunt : cum fermento
coquentur primitise Jehovse.
18. Offeretisque cum pane illo sep-
tem agnos integros anniculos, et ju-
vencum filium bovis unum, et arietes
duos, erunt holocaustum Jehovse : et
oblatio eorum libaminaque eorum,
oblatio ignita erit odoris quietis Je
hovse.
19. Facietis quoque hircum ca-
prarum unum pro peccato, et duos
agnos anniculos in sacrificium pros-
peritatum.
20. Offeretque sacerdos ilia ultra
panem primitiarum, elevationem co-
ram Jehova cum duobus agnis, sanc-
titas erunt Jehovse sacerdoti.
21. Et celebrabitis hoc ipso die
celebritatem, convocatio sancta erit
vobis : nullum opus servile facietis :
statutum perpetuum erit in cunctis
habitaculis vestris, in generationibus
vestris.
22. Et cum messueritis messem
terrse vestrse, non complebis angu-
lum agri tui in messe tua : nee quod
residuum erit in messe tua colliges.
23. Loquutus est prseterea Jehova
ad Mosen, dicendo :
24. Alloquere filios Israel, dicen
do, Mense septimo, primo die ejus-
dem erit vobis Sabbathum moni-
mentum clangoris, convocatio sancta.
25. Nullum opus servile facietis,
et offeretis oblationem ignitam Je
hovse.
26. Loquutus est quoque Jehova
ad Mosen, dicendo :
454
CALVIN'S HARMONY OF THE FOUR
LEV. XXIII.
27. Also on the tenth day of this
seventh month there shall be a day of
atonement : it shall be an holy con
vocation unto you ; and ye shall af
flict your souls, and offer an offering
made by fire unto the Lord.
28. And ye shall do no work in
that same Jay ; for it is a day of
atonement, to make an atonement
for you before the Lord your God.
29. For whatsoever soul it be that
shall not be afflicted in that same
day, he shall be cut off from among
his people.
30. And whatsoever soul it be that
doeth any work in that same day,
the same soul will I destroy from
among his people.
31. Ye shall do no manner of
work : it shall be a statute for ever
throughout your generations, in all
your dwellings.
32. It shall be unto you a sabbath
of rest, and ye shall afflict your souls:
in the ninth day of the month at
even, from even unto even, shall ye
celebrate your sabbath.
33. And the Lord spake unto
Moses, saying,
34. Speak unto the children of
Israel, saying, The fifteenth day of
this seventh month shall be the least
of tabernacles for seven days unto
the Lord.
35. On the first day shall be an
holy convocation ; ye shall do no
servile work therein.
36. Seven days ye shall offer an
offering made by fire unto the Lord ;
on the eighth day shall be an holy
convocation unto you, and ye shall
offer an offering made by fire unto
the Lord : it is a solemn assembly ;
and ye shall do no servile work
therein.
37. These are the feasts of the
Lord, which ye shall proclaim to be
holy convocations, to otter an ottering
made by fire unto the Lord, a burnt-
offering, and a meat-offering, a sa
crifice, and drink-offerings, every
thing upon his day :
38. Beside the sabbaths of the
Lord, and beside your gifts, and be-
27. Veruntamen (vet, utique) in
decimo mensis hujus septimi, dies
expiationum erit: convocatio sancta
erit vobis, affligetisque animas ves-
tras, et offeretis sacrificium ignitum
Jehovie.
28. Nullum opus facietis hoc ipso
die, quia dies expiationum est ad
expiandum vos (vet, super vos, aut pro
vobis) coram Jehova Deo vestro.
29. Omnis enim anima qua? non
fuerit afflicta eo ipso die, excidetur
e populis suis.
30. Et quisquis fecerit quodcun-
que opus eo ipso die, perdam ani-
mam illam e medio populi.
31. Nullum opus facietis: statu-
tum perpetuum erit in generationi-
bus vestris, in cunctis habitationibus
vestris.
32. Sabbathum quietis est vobis,
et nffligetis animas vestras nona men-
sis in vespera : a vespera usque ad
vesperam quiescetis in Sabbatho
vestro.
33. Loquutus est et Jehova ad
Mosen, dicendo:
34. Alloquere filios Israel, dicen
do, Decimo quinto die mensis septimi
hujus, solennitas tabernaculorum
erit septem diebus Jehova!.
35. Die primo erit convocatio
sancta, nullum opus servile facietis.
36. Septem diebus offeretis sacri
ficium ignitum Jehova?, die octavo
convocatio sancta erit vobis, et of
feretis sacrificium ignitum Jehova?,
solennitas est, nullum opus servile
facietis.
37. Istse sunt festivitates Jehovie
quas vocabitis convocationes sanctas,
ut offeratis in eis sacrificium ignitum
Jehova?, holocaustum et oblationem,
sacrificium et libamina suo quodque
die.
38. Pneter Sabbatha Jehovte, et
prater dona vestra, prreterque omnia
4TH COMMANDMENT. LAST BOOKS OF THE PENTATEUCH.
455
side all your vows, and beside all
your free- Avill- offerings, which ye
give unto the Lord.
39. Also in the fifteenth day of
the seventh month, when ye have
gathered in the fruit of the land, ye
shall keep a feast unto the Lord
seven days : on the first day shall, be
a sabbath, and on the eighth day
shall be a sabbath.
40. And ye shall take you on the
first day the boughs of goodly trees,
branches of palm-trees, and the
boughs of thick trees, and willows of
the brook; and ye shall rejoice be
fore the Lord your God seven days.
41. And ye shall keep it a feast
unto the Lord seven days in the
year. It shall be a statute for ever
in your generations ; ye shall cele
brate it in the seventh month.
42. Ye shall dwell in booths seven
days; all that are Israelites born
shall dwell in booths ;
43. That your generations may
know that I made the children of
Israel to dwell in booths, when I
brought them out of the land of
Egypt : I am the Lord your God.
44. And Moses declared unto the
children of Israel the- feasts of the
Lord.
vota vestra, et prseter omnes spon-
taneas oblationes vestras quas dabi-
tis Jehovse.
39. Veruntamen (i^,utique) de-
cimo quinto die mensis septimi,
quando congregaveritis fructum ter-
rse, celebrabitis celebritatem Jehovse
septem diebus : die primo erit Sab-
bathum, die quoque octavo erit Sab
bat hum.
40. Sumetisque vobis die primo
fructum arboris decorse, et ramos
palmarum, et ramos arboris densa-
rum frondium, et salices torrentis, et
Isetabimini coram Jehova Deo vestro
septem diebus.
41. Celebrabitis, inquam, istam
celebritatem Jehovje septem diebus
quotannis : statutum perpetuum erit
in generationibus vestris, mense sep-
timo celebrabitis illam.
42. In tabernaculis habitabitis
septem diebus : omnis indigena ex
Israele habitabit in tabernaculis.
43. Ut sciant generationes vestrae
quod in tabernaculis habitare feci
filios Israel quando eduxi eos e terra
^Egypti : ego Jehova Deus vester.
44. Loquutus est igitur Moses de
solennitatibus Jehovse ad filios Is
rael.
4. These are the feasts of the Lord. The other festivals
which Moses here enumerates have an affinity to the Sab
bath. In the first place the Passover is put, the mystery of
which I have annexed, not without reason, to the First Com
mandment, for its institution was there explained, inasmuch
as it acted as a restraint on the people from falling away to
strange gods. In that rite they were initiated to the service
of Go&d, that they might abandon all the superstitions of the
Gentiles, and acquiesce in the pure instruction of the Law.
The Passover, therefore, in itself was a supplement to the
First Commandment; yet the day recurring from year to
year is fitly enumerated amongst the other festivals. And
surely it is plain that the Fourth Commandment had no
other object or use except to exercise the people in the ser
vice of God ; but since the killing of the lamb represented
456 CALVIN'S HARMONY OF THE FOUR LEV.XXIII. 10.
the grace of adoption whereby God had bound them to Him
self, it was necessary to annex it to the First Command
ment. Let my readers therefore now be content with the
other part, i.e., that its annual celebration was a help to the
perpetual recollection by the Israelites of their redemption.
10. When ye be come to the land. Moses now lays down
rules as to the second day of festival, which was dedicated
to the offering of the first-fruits. The ceremony is described
that they should deliver a handful into the hand of the
priest ; though some think that the measure is signified
which was the tenth part of an Ephah. The word Omer1
means both. But in this passage the expression " handful "
is most appropriate, since it represented in a lively manner
the beginning of the harvest ; inasmuch as it was not lawful
to taste even of parched grain before the offering of the first-
fruits. The priest lifted it up before the altar, but with a
waving motion ; for thus the Hebrews distinguish between
the two modes,2 nDWl, therumak, which was lifted up, and
(iSIJfi, thenuphah, which is mentioned here, and which was
waved towards the four points of the compass, and then a
sacrifice and libation were made. We know that heathen
nations3 thus invented gods and goddesses presiding over
the fruits, so that the earth was the great and common
mother of gods and men. Into this error the Jews would
have straightway fallen, or would have gorged themselves
without thinking about God, unless they had been reminded
by this ceremony that the Father of their subsistence was in
heaven, whoso minister the earth was for providing their
food. For since the whole harvest was consecrated in the
' " The word Tpy, gomer, was both a measure, which was the tenth part
of an ephah, as also a sheaf, or handful, (><«>,«««, LXX.,) as it is taken
where Ruth is said to have gathered among the sheaves; and the reason
is, because usually that which was beaten out of a sheaf might fill a
ff homer." — Willet, in loco.
8 }7ide ante, p. 132.
3 Compare Virgil, Georgic i.—
Vos, O clarissima mundi
Lamina, labentem crelo qua? ducitis annum,
Liber et alma Ceres ; vestro si munere tellus
Chaoniam pingui glandem mutavit arista,
Poculaque inventis Acheloia miscuit uvis, &c.— v. 5-9.
4TH COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 457
single handful, it was as if they had shewn that whatever
the earth produced altogether belonged to God. But thus
the admirable goodness of God was conspicuous, when, in
claiming what was His own, He did not at all diminish the
food of the people ; afterwards they received, as if from His
hand, whatever each individual had stored at home, just as
though it had come out of His sanctuary. Paul's statement
is well known, " For if the first-fruit be holy, the lump is
also holy/' (Rom. xi. 16,) wherein he alludes to this ancient
ceremony of the Law. The word which they translate " unto
your acceptance/31 is the same which interpreters elsewhere
render " good pleasure/' and refer to the people, as if it were
said, " at your own will," or " ad libitum," as it is barbar
ously said. But I have before shewn that it must be un
derstood of the favour and good-will of God, although it
is transferred in a passive sense to the people, as in Ps.
cvi. 4, pin, ratson, or the favour of the chosen people, means
the gratuitous love wherewith God regards His Church.
But Moses signifies that the fruits of the earth cannot other
wise be eaten with a clear conscience, because they would
not feel that God accepted them, and looked upon them with
paternal affection. The ceremony, now abolished, still re
mains in full force amongst us as regards its substance, for
nothing but the acknowledgment of God's bounty, which
springs from faith and thanksgiving, sanctifies whatever we
receive of His hand.
Next to the first-fruits comes the feast of seven weeks,
which the Greeks have rendered Pentecost, having reference
to the same object ; for after they had offered the first-fruits
from the standing harvest, they added another token of gra
titude in the shape of the loaves and the greater sacrifice.
It must however be observed, that the two loaves are re
quired of every family, and that they consist of two-tenths ;
but that the sacrifices of seven lambs, one bullock, and two
rams, and also of a goat and two lambs, is enjoined upon the
whole people. This is in fact the legitimate acknowledg
ment of God's liberality, because the waving of the sheaf, as
being performed in haste, was but a trifling one ; since we
t See note, p. 370.
458 CALVIN'S HARMONY OF THE FOUR LEV. xxin. 24.
have seen that before they touched the grain, God required
that the first-fruits should be offered to Him, until at leisure
and in a more convenient season they might more fully dis
charge their duty. Thus what we have above observed re
specting the first-fruits, was only a preparation for the day
of Pentecost, on which the holy "oblation was not ears of
wheat, but loaves made of the new wheat.
24. In the seventh month, in the first day of the month. I
wonder how it ever entered the mind of the Jews,1 that in
the feast of trumpets the deliverance of Isaac was com
memorated, when a goat was substituted to be slain in his
stead ;2 but they have invented this with their wonted
audacity. Surely it is as baseless as it is unreasonable.
Others more rightly suppose that it was a preparation for the
approaching feast of atonement, on account of the slight in
terval of time ; for since this day is distinguished by no pe
culiar mark, it is probable that it ought not to be separated
from the other which follows soon afterwards, viz., on the
tenth day. Unless, perhaps, it is more probable that they
were thus called together once a year by the sound of trum
pets, first of all, that they might learn that all their sacred
assemblies were appointed by, the voice of God ; and secondlv,
that this His voice was thus renewed, that they might al
ways be ready to obey Him. And this He seems to signify
by the expression, " a memorial of blowing of trumpets ;" as
if He had said that the trumpets sounded in their ears once
a year, that they might be attentive to God's voice through
out their lives, and ever willing to follow whithersoever He
should command them to go. Others think that the trum
pets sounded at the beginning of the month, that they might
1 " The Hebrews and Latins hold that the feast of trumpets was insti
tuted in memory of the patriarch Isaac having been delivered from the
sword of his father, and of the ram supplied in his place, (Gen. xxii. 11,)
and thence that they used to blow rams' horns on that day, &c. More
over, the Hebrews report that on this very day, ?.e., the first of the seventh
month, Isaac was delivered from slaughter. This blowing of trumpets was
therefore a memorial of Isaac's deliverance, and also a silent prayer that
God would remember them, and as He had delivered Isaac, would also de
liver his posterity from peril of death." — Corn, a Lapide, in loco; see also
R. Salomon Jarchi, in loco.
* " Se trouva miraculeusement ;" was found miraculously. Fr.
4TH COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 459
prepare themselves for the three festivals, and also because
this month was remarkable both in the Sabbatical year and
in the Jubilee. But what, if when God displaced this month
from being the beginning of the year to stand seventh, He
chose to leave it some traces of its original dignity ? for by
general consent it is admitted that, until the people came out
of Egypt, this was the first month. Some even think that
the world was created in it, which is not without probable
show of reason. And the Jews now also, in political matters
and in things which relate to this earthly life, retain this
original computation in accordance with unbroken custom :
it is only in sacred matters that they commence the year in
March. This indeed seems to me the probable reason why,
on the day now referred to, God renewed the memory of His
dominion by a solemn proclamation, and assigned this seventh
month both to the Jubilee and the Sabbatical year.1 The
solemnity was completed in one day, differing very little
from an ordinary Sabbath, except by the trumpet-blowing
and the sacrifice, as is described in Numbers xxix. For
Moses there speaks of more than he does here ; he there
enumerates a calf, a ram, seven lambs, a goat for a sin-offer-
ing, with its accompaniments, besides the burnt-offering of
the' new moon, and commands an offering to be made by fire
of them all. Here he speaks generally in a single word.
27. Also on the tenth day of this seventh month. The
word TSD, caphar, whence the noun CTlM, cephurim, sig
nifies both to propitiate and to blot out guilt and accusation
by means of expiation ; D^TM, therefore, are atonements
(libationes) for appeasing God ; and the word is used in the
plural number, because they were not under the imputation
of a single kind of guilt, but had need of manifold reconcilia
tions on account of their many and various transgressions.
This was indeed done both publicly and privately through
out the rest of the year, for all the victims they offered were
so many satisfactions in order to obtain pardon and to re
concile God. Still to these daily exercises was added also a
yearly feast-day as a special memorial, and as a sharper spur
1 Add., « Outre les trois festes dont il sera parle consequemment ;" be
sides the three festivals which will be spoken of.— Fr.
4GO CALVIN'S HARMONY OF THE FOUR LEv.xxn.27.
to repentance : for it was fit that they should be stirred up
to pious grief by solemn fasting and sacrifices, inasmuch as
they had provoked God's wrath against themselves through
the whole year. Therefore on this feast-day they were cited
before His tribunal, in order that, placing themselves there,
they should acknowledge that they deserved His judgment,
and yet prayed that they might escape punishment ; and this
was the object of the fast. Meanwhile they learnt from the
sacrifices that they were restored to His favour, since simple
confession would have been only a ground for despair. Thus,
therefore, God required of them sorrow and other indications
of penitence, that on His part He might testify that He was
duly appeased so as to be propitious to them. The expres
sion, " ye shall afflict your souls," here refers to the fast,
which was required as an outward profession of repentance.
And assuredly there was no weight in the fast of itself, since
God plainly shews through Isaiah that He makes no account
of hypocrites, who trust that they appease him by fasting,
(Is. Iviii. 3 ;) but being withdrawn from mere luxurious food
and all delicacies, they were reminded of their misery, so
that being cast down by grief and humbled, they might more
ardently and zealously seek for the remedy. For remission
of sins is promised to none but those who, affected with
serious sorrow, feel themselves to be lost and miserable, and
acknowledge and confess what they have deserved. In this
way a door is opened for imploring God's mercy. Still it is
not to be supposed that those who are thus dissatisfied with
themselves deserve pardon by their preparation for it.1 But
since it would be contrary to God's nature to embrace men
with His favour who are plunged in their iniquities and ob
stinate in sin ; and again, since it would be mo*st unreason
able that by His clemency license to sin should be given
under the pretext of impunity, it is needful that penitence
should precede our reconciliation to God. Whence also it
appears that He so pardons sinners as still to hate their
sins, since He only absolves those who voluntarily condemn
themselves, nor admits any into His favour except those who
forsake their sins ; not that any one perfectly renounces
1 Pour s'estre disposez en bon estat, comme on parle. — Fr.
4TH COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 461
himself or his sins, but through indulgence that penitence is
acceptable to God,1 which might justly be rejected on the
ground of its deficiencies. Whereby also what I have just
said is confirmed, that it is not on account of the merit of
our penitence that God acquits us of our sins ; as if we re
deemed ourselves from guilt and punishment by weeping,
sorrowing, and confession, whereas in the best of us all peni
tence will always be found to be weak and imperfect. Where
fore the cause and the honour of our pardon must only be
ascribed to the gratuitous goodness of God. Hence I have
said that in their fast the Israelites professed their guilt and
condemnation, whilst they were expiated by the sacrifice,
since there is no other means of satisfaction.
29. For whatsoever soul it be that shall not be afflicted.
Hence let us learn how greatly the sacrifice of an afflicted
and humbled heart pleases God ; since He commands so
severe a punishment to be inflicted for the contempt of this
ceremony. And surely this would have been a proof of most
gross indifference, if, when God was inspiring men with the
dread of His wrath, and inviting them to tears, they should
rest in security and ease, and give themselves up to luxuries.
On this account He declares with a terrible oath in Isaiah,
that He will never pardon the Jews, to whom the hour of
repentance never came, but, when he reprovingly called
upon them by His prophets to make haste " to weeping, and
to mourning, and to baldness, and to girding with sackcloth/'
merrily feasted and drank together, and said, "Let us eat
and drink, for to-morrow we die." (Is. xxii. 12-14) And
no wonder, since this is the extreme height of impiety, to
stupify our consciences in brutal contumacy, and to rob God
of His judicial power. As long as the sinner is so far affected,
. and pricked by a sense of sins, as anxiously to sigh for a
remedy, there is some hope of his recovery ; whilst he who
shakes off fear as well as shame, is in altogether a desperate
state. Now, since it was not without reason that God exer
cised His ancient people under the Law with external rudi
ments, it was an act of profane and intolerable carelessness
to omit what was so necessary ; and of still greater hardness
1 « Quand elle n'est point feinte ;" when it is not feigned.— FT.
462 CALVIN'S HARMONY OF THE FOUR LEV.xxin.34-.
of heart purposely, as it were, to despise it, so that no one
need wonder at the severity of the punishment. In Numb.
xxix. the number of the victims is stated ; but I pass over
this point, as not requiring to be expounded.
34. The fifteenth day of this seventh month. It is shewn
in the end of the chapter why God instituted the Feast of
Tabernacles, viz., that the children of Israel might remem
ber that they dwelt in tents in the desert, when they had no
certain dwelling-place, but, as it were, passed a wandering
life. The Passover shewed how they were marvellously
rescued from immediate death by the hand of God ; but by
this other day God magnified the continuous and daily flow
of His grace ; for it would not have been enough to acknow
ledge His power in their actual departure, and to give Him
thanks for their momentary deliverance, unless they reflected
altogether on the progress of their perfect deliverance, which
they had experienced during forty years. In allusion to this
the Prophet Zechariah, when he is speaking of the second
redemption, enjoins upon all the nations which should be con
verted to God's worship, that they should go up every year
to celebrate this day. (Zech. xiv. 16.) And why this rather
than the other festivals ? because their return from Babylon
by a long and difficult journey, endangered by the violent
assaults of enemies, would be equally memorable with the
passage of the people from Egypt into the Promised Land.
Hence we gather that, though the ceremony is now abolished,
yet its use still exists in spirit and in truth, in order that
the incomparable power and mercy of God should be con
stantly kept before our eyes, when He has delivered us from
darkness and from the deep abyss of death, and has trans
lated us into the heavenly life. But it behoved that the
ancient people in their ignorance should be thus exercised,
that all from youth to old age, going forth from their homes,
should be brought, as it were, into the actual circumstances,
and in that spectacle should perceive what would have else
never sufficiently penetrated their minds ; whilst at the same
time they were instructed for the time to come, that even in
the land of Canaan they were to be sojourners, since this is
the condition prescribed to all the pious, and children of
4TH COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 463
God, that they should be strangers on earth, if they desire
to be inheritors of heaven. Especially, however, God would
stir them up to gratitude, that they might more highly esti
mate their quiet occupation of the Promised Land, and the
comfort of their houses, when they recollected that they were
brought hither by His hand out of the desert, and from the
most wretched destitution of all things.
36. Seven days ye shall offer. They only kept holiday on
the first and eighth day, yet they dwelt in huts, and for
seven successive days offered sacrifices, of which a fuller ac
count was elsewhere given. What, therefore, Moses distinctly
treats of in the book of Numbers, I have preferred to intro
duce in another place, where I have spoken of the sacrifices
in general. All are not agreed about the word I have
translated "solemnity/'1 JVfiftt, gnatsereth, is derived from
*l¥tt, gnatsar, which means both to restrain and to gather
together. Some interpreters, therefore, preserve the first
etymology, translating it, " it is the retaining or prohibition
of God •" but since this meaning is somewhat obscure, I have
not hesitated to take it, as in other passages, for a solemnity;
for, without controversy, it sometimes means feast days,
sometimes assemblies or conventions. Let my readers, how
ever, make choice of whichever sense they prefer. After
Moses has prescribed concerning the rest and the offerings,
he adds a caution, that there should be no diminution of the
ordinary service ; for else they might have transferred frau
dulently the sacrifices, which they were already obliged to
offer, to the feast days, and thus, as the saying is, have en
deavoured to whitewash two walls out of the same pot.
Wherefore, at the beginning of verse 39, the particle ^|X, ac,
seems to be taken adversatively ;2 for there is an antithesis
between the peculiar service of this solemnity and the com-
lA.V.,"a solemn assembly." Margin, "Heb., day of restraint." fTOy
from 1*y, to retain, detain, or restrain. S. M. says the Latin interpreters
commonly render the noun an assembly; but the Hebrews interpret it a
retaining, because the people were still retained a day after the completion
of seven days of the solemnity.— IT.
' « II y a un mot qui emporte autant comme Neantmoins, ou Quoy qu il
en soil ;" there is a word which is equivalent to Nevertheless, or At any
rate.— Fr.
461 CALVIN'S HARMONY OF THE FOUR LEv.xxin.40.
mon rites which were to be observed at other times ; as if
he had said, that when they had done all which the Law
required eveiy day, still they were not to fail in this observ
ance ; and hence, that they must comply severally with both
the general and special command, if they would properly do
their duty. Moreover, by reference to the time, he shews
that they ought to be cheerful in its performance, because
they would then incur but little loss, as tho fruits would all
be harvested ; and this is what he refers to when he says,
" when ye have gathered in the fruit of the land ;" as if he
had said, that he had regard to their convenience, since
otherwise they would have been at leisure at home ; and
thus he takes away all excuse (for neglect.)
40. And ye shall take you on the first day. By this sym
bol the Jews were instructed that this day was to be cele
brated with joy and gladness ; for it was not only a memorial
of the favour which He had graciously bestowed on their
fathers in the desert, when they were exposed to all the
vicissitudes of heaven,1 and He cherished them under His
wings as an eagle does her brood ; but it was also an act of
thanksgiving, because He had provided them so commodious
a reception in the Promised Land ; thus, by carrying the
boughs, they proclaimed their joy and triumph as it were.
Nor would it have been reasonable that they should go into
the booths in sorrow and sadness, since they represented
visibly to them both the former and present goodness of
God, and at the same time gave them a foretaste of the life
of heaven, inasmuch as they were but sojourners on earth.
Some suppose T1H, hadar,2 to be a proper name, but since it
everywhere means " comeliness/' I have been unwilling to
depart from its ordinary sense ; nor do I curiously insist on
the words, except so far as it is necessary to ascertain the
actual substance.
"De pluyes, degre'sles, de froid, et de chaud." — Fr.
* " The Jews limit this to the citron ; but this is a mere tradition of
men. The words mean any tree whatsoever that was attractive and
goodly. Jahn says, ' Any noble tree, such as the palm, or the malum
Punicum.' So Rosenmuller." — Bonar in loco.
4TH COMMANDMENT. LAST BOOKS OF THE PENTATEUCH,
465
EXODUS, CHAPTER XXIII.
14. Three times thou shall keep
a feast unto me in the year.
15. Thou shalt keep the feast of
unleavened bread: (thou shalt eat
unleavened bread seven days, as I
commanded thee, in the time ap
pointed of the month Abib ; for in it
thou earnest out from Egypt ; and
none shall appear before me empty :)
16. And the feast of harvest, the
first-fruits of thy labours, which thou
hast sown in thy field : and the feast
of ingathering, which is in the end
of the year, when thou hast gathered
in thy labours out of the field.
17. Three times in the year all
thy males shall appear before the
Lord God.
xxxiv. 22. And thou shalt ob
serve the feast of weeks, of the first-
fruits of wheat-harvest, and the feast
of ingathering at the year's end.
23. Thrice in the year shall all
your men-children appear before the
Lord God, the God of Israel.
24. For I will cast out the nations
before thee, and enlarge thy borders;
neither shall any man desire thy
land, when thou shalt go up to ap
pear before the Lord thy God thrice
in the year.
DEUT. xvi. 1. Observe the month
of Abib, and keep the passover unto
the Lord thy God : for in the month
of Abib the Lord thy God brought
thee forth out of Egypt by night,
2. Thou shalt therefore sacrifice
the passover unto the Lord thy God,
of the flock and the herd, in the
place which the Lord shall choose to
place his name there.
5. Thou mayest not sacrifice the
passover within any of thy gates,
wliich the Lord thy God giveth thee.
6. But at the place which the
Lord thy God shall choose to place
his name in, there thou shalt sacri
fice the passover at even, at the going
down of the sun, at the season that
thou earnest forth out of Egypt.
VOL. II.
14. Ter festum celebrabis mihi
unoquoque anno.
15. Solennitatem azymorum cus
todies: septem diebus comedes in-
fermentata, quemadmodum prsecepi
tibi tempore mensis Abib : quia in eo
egressus es ex ./Egypto : neque con-
spicientur coram me vacui.
16. Et solennitatem mensis pri-
mitivorum operum tuorum qua? se-
minaveris in agro, et solennitatem
collectionis in exitu anni, quando
collegeris opera tua ex agro.
17. Tribus vicibus conspicietur
omnis masculus tuus coram Domino
Jehova.
22. Solennitatem hebdomadum
facies tibi in primitiis messis triticese,
et festum collectionis in conversione
anni.
23. Tribus vicibus in anno con
spicietur omnis masculus tuus coram
domino Jehova Deo Israel.
24. Expellam enim gentes a facie
tua, et dilatabo terminum tuum, ne
que concupiscet quisquam terrain
tuam dum ascendes ut conspiciaris
coram Jehova tribus vicibus in anno.
1. Observa mensem Abib, et fae
Pesah Jehovse Deo tuo: quia mense
Abib eduxit te Jehova Deus tuus ex
^Egypto nocte.
2. Et sacrificabis Pesah Jehov«
Deo tuo de pecudibus et bobus, in
loco quern elegerit Jehova ut habi-
tare faciat nomen suum ibi.
5. Non poteris sacrificare Pesah in
aliqua e portis tuis quas Jehova
Deus tuus dat tibi.
6. Sed in loco quern elegerit Je
hova Deus tuus ut habitare faciat
nomen suum ibi : sacrificabis Pesah
ad vesperam, occumbente sole, tem
pore quo egressus es ex JSgypto.
2 G
406
CALVIN S HARMONY OF THE FOUR
. XVI.
7- And thou shalt roast and eat
it in the place which the Lord thy
God shall choose; and thou shalt
turn in the morning, and go unto
thy tents.
8. Six days thou shalt eat un
leavened bread, and on the seventh
day shall be a solemn assembly to
the Lord thy God ; thou shalt do no
work therein.
9. Seven weeks shalt thou num
ber unto thee : begin to number the
seven weeks from such time as thou
beginnest to put the sickle to the
corn.
10. And thou shalt keep the feast
of weeks unto the Lord thy God
with a tribute of a free-will-offering
of thine hand, which thou shalt give
unto the Lord thy God, according
as the Lord thy God hath blessed
thee :
1 1 . And thou shalt rejoice before
the Lord thy God, thou, and thy
son, and thy daughter, and thv man
servant, and thy maid-servant, and
the Levite that is within thy gates,
and the stranger, and the fatherless,
and the widow, that are among you,
in the place which the Lord thy
God hath chosen to place his name
there.
12. And thou shalt remember
that thou wast a bond-man in Egypt:
and thou shalt observe and do these
statutes.
13. Thou shalt observe the feast
of tabernacles seven days, after that
thou hast gathered in thy corn and
thy wine.
14. And thou shalt rejoice in thy
feast, thou, and thy son, and thy
daughter, and thy man-servant, and
thy maid-servant, and the Levite,
the stranger, and the fatherless,
and the widow, that are within thy
gates.
15. Seven days shalt thou keep a
solemn feast unto the Lord thy God
in the place which the Lord shall
choose : because the Lord thy God
shall bless thee in all thine increase,
and in all the works of thine hands •
therefore thou shalt surely rejoice.
7. Assabis autem ac comedes in
loco quern elegerit Jehova Deus tuns,
postea mane convcrsus reverteris in
tabernacula tua.
8. Sex diebus comedes infermen-
tata, die autem septimo erit solenni-
tas Jehovae Deo tuo : non facies opus
ullum.
9. Septem hebdomadas numera-
bis tibi, ex quo ceperit falx esse in
scgete, incipies numerare septem
hebdomadas.
10. Postea celebrabis solennitatem
hebdomadum Jehovae Deo tuo pro
facultate spontanete manus turc quod
dabis prout benedixerit tibi Jehova
Deus tuus.
11. Et laetaberis coram Jehova
Deo tuo, tu et filius tuus et filia tua,
et servus tuus et ancilla tua, et
Levita qui est inlra portas tuas, et
peregrinus, ct pupillus, et vidua, qui
fuerint in medio tui, in loco quern
elegerit Jehova Deus tuus ut habi-
tare faciat nomen suum ibi.
12. Et recordaberis quod servus
fueris in ^Egypto, propterea custodies
ac facies statuta liasc.
13. Solennitatem tabernaculorum
facies septem diebus, quum collegeris
tu de area tua, et de torculari tuo.
14. Et Itetaberis in solennitate
tua, tu et filius tuus et filia tua, et
servus tuus et ancilla tua, et Levita,
et peregrinus, et pupillus, et vidua,
qui habitaverint intra portas tuas.
15. Septem diebus solennitatem
celebrabis Jehovje Deo tuo in loco
quern elegerit Jehova : quum bene
dixerit tibi Jehova Deus tuus in
cunctis frugibus tuis, et in omni
opere manuum tuarum, et eris tan-
tammodo Isetus.
4-TH COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 467
16. Three times in a year shall 16. Tribus vicibus quotannis con-
all thy males appear before the Lord spicietur omnis masculus tuus coram
thy God in the place which he shall Jehova Deo tuo, in loco quern ele-
choose ; in the feast of unleavened gerit, in solennitate infermentatorum,
bread, and in the feast of weeks, and et in solennitate hebdomadum, et in
in the feast of tabernacles : and they solennitate tabernaculorum, neque
shall not appear before the Lord quisquam conspicietur coram Jehova
empty. vacuus.
17. Every man shall give as he is 17. Quisque secundum donum
able, according to the blessing of the manus suse, secundum benedictionem
Lord thy God which he hath given Jehova} Dei tui quam dedit tibi.
thee.
EXOD. xxxiv. 20. None shall ap- 20. Non conspicientur coram me
pear before me empty. vacui.
EXOD. xxiii. 14. Three times shalt thou keep a feast. It is
strange that Moses, who elsewhere enumerates several feast-
days, should here only command them to appear in God's
presence thrice a year. Where then is the feast of trumpets
and the day of atonement ? for undoubtedly all were to be
celebrated at Jerusalem. In the first place, it is to be
observed that the principal ones, to which the greater
honour appertained, are here mentioned. Secondly, because
the three holidays in the seventh month were almost con
tinuous, (it is probable1) that some indulgence was given
them, lest they should be absent from their homes the whole
month ; for at the beginning of the month the trumpets
sounded, on the tenth day was the solemn fast, and on the
fifteenth they began to dwell in the booths. If the necessity
of remaining in Jerusalem had been imposed on all, so long
a stay would have been burdensome. But, if they chose to
be present from the beginning to the end, still there would
have been only one journey, which is named after the most
remarkable day. And certainly2 the word O^n, raglim,
i Added from Fr.
* D^l and DWS each signify the feet, in their primary sense ; and
each are used, but the latter more commonly, for times, as whe
" so many times." — W.
It is so used in Deut. i. 2, and xvi. 16.
For this critical sentence, the following is s instituted i nF ^Ainsi
trois festes y eussent este comprises ; pource qinls ne fussent point retournez
usques rclqu'elles eussent este accomplies;" thus, three festivals would
Ce been comprised in it; because they would not have returned until
they were all completed.
468 CALVIN'S HARMONY OF THE FOUR DEUT.XVI.O.
which Moses uses, means, metaphorically, rather journeys
than times, although I allow that CD%£tfS, phagnemim, which
signifies times, is used in Deuteronomy in a similar sense.
At any rate, it appears that God spared His people, when
He prescribed only three necessary convocations, lest the
fathers of families and their children should be wearied by
the expense and trouble of them, since he approves of no
service which does not proceed from a cheerful heart.
DEUT. xvi. 1. Observe tJie month Abib. For what purpose
God instituted the Passover, has already been shewn in the
exposition of the First Commandment ; for since it was a
symbol of redemption, and in that ceremony the people
exercised themselves in the pure worship of the One God,
so as to acknowledge Him to be their only Father, and to
distinguish Him from all idols, I thought that the actual
slaying of the lamb should be introduced amongst the
Supplements to the First Commandment. It only remains
for us to speak here of what relates to the Sabbath. This
then was the first solemn day, on which God would have His
people rest and go up to Jerusalem, forsaking all their busi
ness. But mention is here made not only of the Paschal
Lamb, but He also commands sheep and oxen to be slain in
the place which He should choose. In these words He
signifies that on that day a holy convocation was to be
held ; which is soon after more clearly expressed, for I have
already given the two intermediate verses in the institution
of the Passover itself. He therefore prohibits their slaying
the Passover apart in their own cities, but would have them
all meet in the same sanctuary. It has been elsewhere said
that one altar was prescribed for them, as if God would
gather them under one banner for the preservation of con
cord and the unity of the faith. What is added respecting
the solemnity of the seventh day is very appropriate to this
place.
9. Seven weeks shalt thou number. It must be observed
that the Passover fell in a part of the year when the
harvests were beginning to ripen ; and consequently the
first-fruits, of which I treated under the First Command
ment, were then offered. Seven weeks afterwards thcv
4TH COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 469
celebrated another feast-day, which was called Pentecost,
i.e., the fiftieth, by the Greeks. There was just this number
of days between the departure of the people and the publi
cation of the Law. Another offering of first-fruits was then
made, in which each one, according to his ability, and in
proportion to the produce of the year, consecrated a gift to
God of the harvested fruits. In order that they might be
more ready and cheerful in their liberality, God's blessing is
set before them, as if Moses had commanded the people to
testify their gratitude ; since whatever springs from the
earth, is the mere bounty of God Himself.
11. And thou shalt require. On another ground he
exhorts and excites them to willingness, because the service
of God brings this rejoicing ; for there is nothing which
ought more to stimulate us to obedience, that when we
know that God rather consults our good than seeks to
obtain any advantage from us. Ungodly men, indeed,
rejoice also, nay, they are wanton and intemperate in their
joy ; but since that joy is not only transient, but their
laughter is turned into weeping and gnashing of teeth, it is
not without cause that Moses here magnifies it as a peculiar
blessing, to rejoice before God ; as if a father should invite
his children to delight themselves together with him. But
by this external exercise, believers were reminded that
there is no real or desirable joy, unless in reference to God.
And surely, however the wicked may exult in their plea
sures, and abandon themselves to gratifications, still, since
tranquillity of conscience, which alone brings true rejoicing,
is wanting to them, they do not enjoy the merriment into
which they plunge themselves. Finally, Moses amplifies
by a comparison the good which they enjoyed in the service
of God, when lie says, " And thou shalt remember that thou
wast a bondman in Egypt ;" for that their present condition
might be more pleasant to them, he heightened its sweet
ness by the recollection of their most miserable captivity.
I have here neglected Cicero's1 very subtle distinction
1 Tusc. Qwest, iv., "Nam cum ratione animus movetur placide et con-
stanter, turn illud gaudium dicitur ; cum autem inaniter, et effuse animus
exultat, turn ilia Icetitia gestiens, vel nimia dici potest ; quam ita definiunt,
sine ratione animi elationem."— Edit. Elz., 1661, p. 1088, a.
470 CALVIN'S HARMONY OF THE FOUR DEUT.XVI. 13.
between the words gaudium and Icetitia, for unless I take
botli of them in a good sense, I could not translate the
Hebrew words, whereby God would express how indulgently
He deals with His children. Meanwhile, this passage
contains an exhortation to render thanks to God our
deliverer.
13. Thou shall observe the feast of tabernacles. Its first
day was called the day of In-gathering, (coUectionum,) be
cause the produce of the whole year was then stored in their
granaries1 and provision cellars. Since, therefore, they then
rested from their rural labours, it was a convenient time of
year for the celebration of the festivals ; for in order that
they might more willingly go up to Jerusalem, it was
arranged by God, that it should be done with but little
expense and sacrifice of their domestic interests. Where
our translation is, " When Jehovah shall have blessed thee,"
it stands literally, " Because he shall bless thee,"2 but the
sense is nearly the same ; for Moses assures them that,
provided they devote their minds diligently and faithfully
to the service of God, they shall never want grounds for
rejoicing, since He will never interrupt the flow of His
blessing. The end, therefore, of the fifteenth verse, is not
a mere command, but also a promise ; as if he had said,
that, if they were not ungrateful, there was no fear but that
God would continually supply new cause for gladness ; and
these two clauses are to be taken in connection, " God will
bless thee, and, therefore, thou shalt only rejoice ;" for in
this passage I willingly interpret thus 3the particle *"|N, ak.
It is indeed absurd to take it adversatively. It will not,
therefore, be improper to explain it exclusively, as if he said,
that there should be no sorrow or anxiety, which should
1 " Aux greniers, ou aux caves, ou fenils, et gardoirs de toute provi
sion." — Fr.
8 Vide A.V., ver. 15, " Because the Lord thy God shall bless thee," &c.
• " Car il y a ici un mot qui se prend bien pour Toutes fois ; mais il
signifie pareillement Tant y a, ou Quoy qu'il en soit, ou Pour vrai ;" for
there is here a word, which may properly mean, Nevertheless ; but it also
means However, or, At any rate, or, Truly. — Fr.
"Only (Utique, Vatabliis ; veruntamen, Pagninus; profecto, M>jl-
venda) joyful ; understand, and not sad, i.e., You shall indulge in nothing
but rejoicing." — Pol. Syn. in loco.
4TH COMMANDMENT. LAST BOOKS OF THE PENTATEUCH. 47]
hinder them from the performance of their pious duty ; those
who render it " surely/' approach also to this meaning.
16. Three times in a year. We have previously said that
although the other feast-days were not to be neglected, still,
because God would make some allowance for the infirmity of
His people, the necessity of going up to Jerusalem five times
a year was not imposed upon them. Again, because only
half of the seventh month contained three feast-days, i.e.,
from the first to the fifteenth, for the same reason it is only
required of the males that they should leave their houses
and celebrate the sacred convocations ; for thus the females
are spared, to whom travelling is not so convenient. Besides,
through the fecundity promised them by God, they were al
most always either pregnant or nursing. It is also certain
that the boys and young men were excepted under the age
of twenty, since God includes under the term males only
those who were comprised in the census. If any object that
in God's spiritual worship there is no difference between
males and females ; the reply is easy, that the fathers of
families presented themselves there in the names of their
wives and children : so that the profession was extended to
the other sex, and to those of tender age. To this David
seems to allude, when he says :l " Thy people shall come
with voluntary offerings in the day of thy assembly, in the
beauties of holiness/' (Ps. ex. 3 ;) for, speaking of the free
will-offerings of the people, he seeks an example of it, after
the manner of the prophets, from the legal worship. Lest
the Jews should object that there was danger of hostile in
vasion, if the land should be stripped of its defences by the
gathering together of all the men into one place, God anti
cipates this doubt in Exod. xxxiv., promising that He will
provide that no one shall desire to assail their forsaken
homes ; for to this the sentence refers : " I will cast out the
nations before thee, and enlarge thy borders, so that no man
shall desire thy land/' ver. 24. Whence also we gather, that
God's worship was not entirely established until all the
neighbouring nations were subdued, and He had placed His
1 « Populus tuus liberalitatum est," &c.—Lat. "Ton peuple est de
Tranche volonte," &c. — Fr. See Calvin on Ps. ex., Calvin Translation
Society's Edition, vol. iv. p. 296, and note, p. 301.
472 CALVIN'S HARMONY OF THE PENTATEUCH. DUET.xvi.16.
sanctuary in Mount Zion. Not that it was allowable for the
people to omit the feast-days before that time ; but that ex
perience itself might teach them that God was wroth with
them, whilst He deprived them of this special blessing ; for
fear and alarm arose only from their own fault. But let
believers collect from hence the useful doctrine that, when
ever they are following God, they will be safe under His
protection, since it is in His power to repel the assaults of
enemies, and everything that can harm them.
And they shall not appear before the Lord empty.1 I
know not how it could have entered the minds of some to
suppose that God here promised that all should be rich who
should present themselves three times (a-year) before His
sanctuary : whereas it is plain from the words of Moses that
He requires from every one some gift in token of their grati
tude. And perhaps2 what historians relate respecting the
Persians, that none should dare to address the king without
a gift, was a more ancient custom, and common to other na
tions. God would indeed have a gift presented Him by each
individual, as a symbol or earnest of their subjection ; and,
although this legal rite has ceased, yet its substance is to be
retained, viz., that those only are true servants of God who do
not boastfully make a mere empty profession, but effectually
testify that they acknowledge Him as their King.
1 " Others thus explain it, viz., that you should not be troubled at hav
ing to go so often to Jerusalem, because you should never go there in vain :
some blessing shall always be brought away ; I will not send you away
empty." Fagii Coll. Vers. in Pali. tiyn. Ex. xxiii. 15.
1 " Nobody, of what rank soever, appeared before the king without a
present, which custom prevails among the Orientals to this day. When
he went on his progress, or marched out with his army, all the inhabitants
of the countries or provinces through which he passed were obliged to de
clare their vassalage by some present or other ; even the inhabitants of the
villages and fields flocked to him with some donation, some offering sheep,
oxen, corn, wine, &c. ; others milk, cheese, dates, &c., every one according
to his ability." Ancient Universal Hist., Vol. v. 139, from JEliani Var.
Ilist. i. 32, 33.
Dr. Kitto, in his little work, " The Court of Persia," gives some re
markable particulars from Morier respecting this custom as still existing.
END OF VOLUME SECOND.
EDINBURGH: T, CONSTABLE, PRINTER TO HER MAJKSTT.
PLEASE DO NOT REMOVE
CARDS OR SLIPS FROM THIS POCKET
UNIVERSITY OF TORONTO LIBRARY
BS
1225
C29
1852
V.2
C.I
ROBA
Hi
9
lit
Live Music
Archive
Librivox
Free Audio
Metropolitan Museum
Cleveland
Museum of Art
Internet
Arcade
Console Living Room
Open Library
American
Libraries
TV News
Understanding
9/11